Essays

The Troubling Biography of Corneliu M. Popescu

Rhyming “outblaze” with “always” suggests an intuitive understanding of the English language.

In 1977, a massive earthquake erupted from sinister pith of the Vrancea Mountains, with a magnitude of 7.2 on the Richter Scale. The city of Bucharest partially crumbled on top of itself. In weight of damage, that meant destruction to approximately 33,000 buildings, wounds to 11,300 people, and death to 1,578 people—including actors, singers, film directors, writers . . . and a nineteen-year-old translator named Corneliu M. Popescu.

Born at the end of the 1950s, a decade that represented the height of communist censorship, Corneliu Popescu was ultimately swept away by the violent waves of the era he lived in. The sporty and sociable son of a lawyer, “Cornel” was offered a good education: while most people studied Russian in school, Cornel studied English with Ion Kleanthe Gheorghiu, who had been Romania’s ambassador in London, shortly before being imprisoned for anti-communist activities. Much of the boy’s short life seemed governed by the power of the moment, polymorphous in its guise as coincidence or destiny: perhaps subconsciously aware of the importance of now, he was effectively a savant, translating Treasure Island into Romanian at age ten. At around sixteen, enamored with the foamy intensity of Mihai Eminescu’s poetry, he began translating the poet, something only his parents and teachers knew about. Agreeing to postpone publication so that he could fully dedicate himself to preparing for medical school (a scholarship at Humboldt University had been lined up for him), Cornel edited his manuscript up to the day of his death: March 4, 1977. As he had arrived home from a tutoring session earlier than expected, the earthquake caught up to him at home. He was found in the arms of his mother the next day, amidst the rubble.

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An Impeccable English: Notes on the 2019 National Book Award for Translated Literature

The unstated significance of the way the books are written in English is the meaning of the Translated Literature Award.

As both writers and readers anticipate the results of the National Book Awards this upcoming Wednesday, we at Asymptote, to no surprise, are keeping a particular eye out for the outcome of the Translated Literature category. In this following essay, Assistant Editor Erik Noonan gives us a probing and interrogative look at the five books on the shortlist, looking beyond content to pursue answers regarding the linguistic journeys that these works have taken, in order to be chosen.

With the reinstatement of the Translated Literature category, the National Book Foundation is clearly attempting to correct the gender and culture biases of years past. From the beginning of the category in 1967 until 1983, when it was discontinued, every winning author was European with only four exceptions: Yasunari Kawabata in 1971, the anonymous author of The Confessions of Lady Nijo in 1974, the anonymous Chinese author(s) of Master Tung’s Wester Chamber Romance in 1977, and Ichiyō Higuchi with the Japanese authors of the Ten Thousand Leaves anthology in 1982. Lady Nijō and Higuchi were the only two women, albeit long deceased, to be awarded during the prize’s first iteration. Among the translators, Karen Brazell and Helen R. Lane won in 1974, Clara Winston won with Richard Winston in 1978, and Jane Gary Harris and Constance Link won in 1980. The rest were male. In 2018, the category was reinstated and the entry criteria revised, so that both the author and the translator had to be alive at the beginning of the awards cycle to qualify. Last year, the first of its new phase, author Yōko Tawada and translator Margaret Mitsutani took the award for The Emissary. This year, you can expect this corrective trend to continue (for example, every book on the longlist was written in a different language). READ MORE…

Wind and Wood and Word Sonnets: Toward a Multilingual Tradition in Translation

Wind and Wood reveals new possibilities for translation and reinforces the maxim that the whole is greater than the sum of its parts.

Poetry is a living creature; the aim of translators is not to tame it, but to cut its reins so that it may run free. This exceptional variousness is exemplified in the quadrilingual edition of word sonnets by Seymour Mayne: Wind and Wood, published in English, Spanish, French, and Portuguese. This work is the second sequence of Mayne’s larger collection, Cusp: Word Sonnets (2014), which marked fifty years since his poetry first appeared in Montreal. A translation of the entire collection into Russian (translated by Mikhail Rykov, Silver Age press) was launched on October 24 at Library and Archives Canada. In this essay, Daniel Persia, Asymptote‘s Editor-at-Large for Brazil, discusses the new territory that this tremendous edition breaches, the generous particularities of Mayne’s form, and the dimensions of a single line, in different clothing.

Why settle for a good poem in one language when you can read it in four? Canadian poet and translator Seymour Mayne takes the art of the word sonnet to a new level in his quadrilingual collection Wind and Wood / Viento y madera / Vent et bois / Vento e madeira, published by Malisia Editorial (Argentina) just last year. In addition to an interview with Mayne himself—in which the author talks about the “intimate and creative relationship” between writer and translator—the collection brings thirty-three word sonnets, originally written in English, into Spanish (María Laura Spoturno et al.) French (Véronique Lessard and Marc Charron) and Portuguese (Maria da Conceição Vinciprova Fonseca). The project comes through the vision of María Laura Spoturno (Universidad Nacional de La Plata), who directed a collaborative effort in Spanish translation with sixty undergraduate students, successfully constructed bridges to Canada and Brazil, and served as general editor for the collection. Transcending the traditional two-language paradigm while exploring themes of aging, nostalgia, and the passing of time, Wind and Wood reveals new possibilities for translation and reinforces the age-old maxim that the whole is greater than the sum of its parts.

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Olga Tokarczuk and Polish Literature’s Home Army

Poland has been using art to revitalize—or reform—its postwar image.

“I and motherland are one. My name is Million, because for millions do I love and suffer agonies.” Adam Mickiewicz’s words from his dramatic cycle Dziady (Forefathers’ Eve) are indicative of Poland’s long tradition of voicing resistance and examining its national identity through literature. Last month, acclaimed Polish writer and past Asymptote contributor Olga Tokarczuk won the 2018 Nobel Prize in Literature, and yet has also outraged many conservatives in her own country. In this essay, Cynthia Gralla takes us through the history of resistance in Polish literature in the twentieth century, before examining Tokarczuk’s own challenge, defiance, and her place in such a history.

The past hundred years in Polish literature have been, by one reading, a history of resistance through weaponized words.

Poland has made resistance an art. Born into a Polish-American family, I have heard tales of my relatives’ wartime resistance work since childhood. Between 2012 and 2014, I lived in Lublin, Poland, conducting research into their activities during Nazi occupation with the help of a Fulbright grant. My relatives served as ski couriers in what eventually became known, in 1942, as the Armia Krajowa—literally “the Home Army.” Before that, it was called Związek Walki Zbrojnej, or “the Union of Armed Struggle”, and the Służba Zwycięstwu Polski, or “Polish Victory Service”. The name mattered little; all were incarnations of the Polish Resistance, the heart of a national body so conditioned by the vicissitudes of history and occupation that it began beating again as soon as Germany invaded. It also beat steadily throughout the nineteenth-century partitioning of Poland by Russia, Prussia, and Austria, in the classrooms of that century’s “flying university” (which educated luminaries like Marie Salomea Skłodowska, also known as Marie Curie, when teaching youth in Polish was forbidden,) and during the parched years of Communism. READ MORE…

Prose Against the City: Ibrahim Al-koni and the Matters of the Desert

Al-koni is . . . giving the desert an ideological value that he believes has been lost.

Emptiness, desolation, and thirst—these evocations of the desert are the ones most familiar to the bulk of us, but for some, this wild landscape resists such simple evaluations, holding instead a kingdom of history, knowledge, and narrative. In this essay, anthropologist and writer MK Harb takes us through the literature of the North African author Ibrahim Al-koni, whose sagas reveal the historic philosophy that these regions have preserved. Despite the othering hierarchical nature that has plagued literature, Al-koni’s writings invoke tender and human shapes from his landscapes, arising from that mysterious creature: the Sahara. 

MK Harb recommends listening to this playlist while reading this article and the works of Al-Koni.

The mahri convulsed and its skin turned bloody red. It jittered with pain, its stomach containing a fire burning within and howled “Aw-a-a-a-a-a-a-a.”

Ukhayadd had given the mahri a silphium plant known for its magical capabilities for physical healing, but also for its mind-twisting qualities. Ukhayadd himself began to convulse, through his emotions he felt every bit of the pain the mahri was going through. He pleaded to the various gods in the Sahara from Allah to those guarding the temples to transfer the pain on to him. He yelled “Lord, divide his share of pain. Let me be the one to lighten his burden,” but the mahri still jittered and yelled “Awa-a-a-a-a-a-a.”

Ukhayadd’s emotions then turned to anger. He pleaded with the mahri, yelling “do you think you can escape your fate? Brave men do not try to run from themselves. Wise men do not try to flee from fate.” Ukhayadd did not see the mahri as a horse. He shared with him a sort of otherworldly love and addressed him with the various emotional capacities you would with a human. 

This imagery ripe with lore and the transfiguration of pain comes to us through the words of the novelist Ibrahim Al-koni. Al-koni is a prolific writer, having penned over eighty novels, with his most famous being The Bleeding of the Stone (translated by May Jayyusi) and Desert Gold (translated by Elliot Kolla), from which this preceding passage of Ukhayyad and the mahri comes. Al-koni hails from Libya, though he does not identify as a Libyan author; while he comes from the land that is now nationally defined as Libya, he is unwilling to commit to nationalist or modern labels. Having grown up in the traditions of the Tuareg, an Amazigh group that inhabits the borders in and out of the Sahara and whose cultural and geographic traditions were heavily disrupted by the imposition of colonial and national borders, this nomadic upbringing seeps throughout his words. His writing is divorced from a need to construct urban environments or a sense of linear time and space; instead, it is imbued with a Sahrawi melancholy, which conjures up vast plateaus that are full of events as enthralling as those unfolding in cities.

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Resurrecting the Dead: Translator Will Firth on Unearthing Balkan Classics

In a world dominated by a handful of powers, "minor" literatures help us think outside the box.

In our current globalized state, translated literatures are at the forefront of creating cross-cultural dialogues and paving the path for a richer and more diverse literary landscape. There remain, however, distinct inconsistencies in the publication, marketing, and distribution between national literatures that enjoy moderate international renown, and those that are sadly compartmentalized and neglected. In this impassioned and forceful essay by translator Will Firth, who specializes in Balkan literature, a much-needed spotlight is shone upon the overlooked classics of the Macedonian and Serbo-Croatian canon, additionally turning our attentions to the failures of a literature market that privileges predictable profits over unfamiliar brilliance.

Few regions are as fraught with historical rifts and discontinuities as the Balkans, and, given their degree of cultural and linguistic “otherness” compared to the English-speaking world, it is no wonder that the reception of literature from the Balkans is patchy. The francophone world performs somewhat better in this regard, and some countries (e.g. Poland, Hungary, and Turkey) have been remarkably consistent in accompanying Balkan literatures through translation. READ MORE…

Traversing the Forbidden: A Journey Through Prohibited Literatures

Banned literature offers us the opportunity to gain valuable insight, no matter how controversial.

For literature lovers, it is no secret that a great deal of our favorite titles have been—or still are—banned from the public. In this following essay by Anna Wang, Graphic Designer at Asymptote, she takes us around the multifarious and wide-ranging cartography of vital, yet blacklisted, titles from around the globe, from a novella that metaphorically depicts the persecuted Uyghurs of China, to an infamous work of revolutionary author Boris Pasternak. In realizing the context and culture in which these pertinent titles arose, we may in turn acknowledge both the price, and the power, of the truth.

In a speech given by Ralph Waldo Emerson entitled “The American Scholar,” Emerson gave both praise and warning to the power of literature, stating: “Books are the best of things, well used; abused, among the worst.” Emerson was right. Books have the ability to persuade, influence, and inspire—an ability which many have found threatening. Time and time again, figures of authority have attempted to reign in or block out literature that challenges their agenda. In celebration of banned literature in the history of world literature, let’s take a look at some of the most impactful banned texts throughout time, why they were banned, and what we can learn from them. 

Wild Pigeon, by Nurmuhemmet Yasin 

Wild Pigeon is a novella originally published in Uyghur between the pages of the 2004 Kashgar Literature Magazine. Written by a young freelance writer, Nurmuhemmet Yasin, it quickly gained widespread acclaim among the Uyghur people in China. The work, written in Uyghur, is a political allegory that tells the story of a young pigeon who is the son of a dead king. While he is looking for a new home, he is trapped by a group of humans. His struggle for freedom and his eventual shocking decision has been interpreted by many as a criticism of the Chinese government for its treatment of its Uyghur population. 

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How Should We Review Translations? Part III

Reviewing poetry in translation means writing about the power of art. It means writing about something the market doesn’t want us to write about.

In this third and final installment, we hear from Johannes Göransson and Katherine Hedeen, both of whom direct our attention to what we should consider when engaging with poetry in translation.  Göransson details the idea of a deformation zone that disorients our conventional understanding of the relationship between the original and the translation. Calling on us to care about poetry in translation precisely because the market does not care about it, Hedeen envisions the practice of reviewing these translations as an act of subversion and as a gesture of solidarity. Be sure to check out parts I and II if you missed them. And if you’re interested in reading even more, at the end of today’s installment, Criticism Editor Ellen Jones has offered a list of other contributions to this ongoing and important conversation on what it means to review translations. 

 

Deformationszon

Viltstängslet har upphört
fladdermusar fittar sig
kring krubbet
Vårt pösmunkfetto slaggar
I sin goda roa,
som stötdämpad
av svallningar
I knubbet

— Aase Berg 

Deformation Zone

The wilderness fence has ceased
flutterbats cunt
around the grub
Our doughnutfatso slops
in peace and quiet,
as if shockmuffled
by ripples
in the plump.

— Translated by Johannes Göransson

 

1.

Anybody who is willing to engage deeply with a foreign text in translation can write a review of such a work. And it’s important that you do. You don’t need specialist knowledge of the foreign culture, nor do you need to be able to read the original. All you need to do is to open yourself up to poetry—even poetry that may come out of traditions different from those you are used to.  READ MORE…

How Should We Review Translations? Part II

Above all, the translated poem allows us into its world—which exists somewhere between a language we don’t know and a language that we do.

In this second installment of our forum on reviewing translations, Lauren Albin and Sue Hyon Bae, two of the translators of Kim Hyesoon’s A Drink of Red Mirror, reflect on their engagements with both the poet’s work and the culture in which it was produced. They highlight the dangers of adopting the role of an interrogator and emphasize the need for good faith in any encounter with a translated work. Today we also feature a contribution from Matt Reeck, who takes the opportunity to reflect on the ways that reviews might take into account contexts of reception and underscores how the idea of world literature can restrict our ability to understand local specificity as it attempts to develop a global framework. If you missed the first installment of this forum, be sure to check it out here, and stay tuned for tomorrow’s contributions from Katherine Hedeen and Johannes Göransson.

I want to point out this sentence in Matt Reeck’s review of Kim Hyesoon’s A Drink of Red Mirror, which becomes the foregrounding reason for his question of whether Korean poetry should be made more Korean in translation: “Kim’s poems are not confessional (which might make them indicative of the writer’s life and culture), nor are they written in a style that’s reflective of a social reality.” The reviewer’s desire for the poet’s confession quickly brings to mind one of the seminal poems of Kim’s collection—“Cultural Revolution in My Dream”—where Ms. Photon, a symbol of the bright light used by an interrogator to extract confessions, uploads a confessional software to the poet’s body. What I mean to say in drawing this comparison is that, Reeck got it wrong. Kim’s poems are confessional, but perhaps, they are not the confession that the reviewer wishes to hear—a situation that recalls Ms. Photon, who keeps on interrogating the poet even after there are no real crimes left but only a continuously generated confession. Therefore, the reviewer rejects Kim’s poems and along with them he rejects Kim’s social reality and Kim’s Korea, asking for translations that are more Korean than the originals and pressing for a false confession. 

Moving away from Reeck’s review, when the reviewer of translated work plays at interrogator, the perspective of the translated poet is immediately endangered. The interrogator is a figure employed by repressive regimes to reconstruct narratives, to revise the truth, to rewrite what actually happened, and to reconstruct history. Interrogators often already know what story they wish to tell and work to illuminate only that reality. An interrogator is also someone who has inherent power over another. While Ms. Photon extracts false confessions, the sun, in Kim’s “Lady Yuhwa,” “streaming like a searchlight / pursues and violates the woman” of the poem. A reviewer who steps into the role of interrogator assumes power over the poem and violates it intentionally or unintentionally by forcing it to conform to their own ideas about what it should be; silencing the poem, instead of allowing the work to speak in its own language of idea, even when that language seems to push at the boundaries of our minds.  READ MORE…

How Should We Review Translations? Part I

A review is seriously lacking if it ignores a book’s translated nature.

Today marks the start of our forum on the question of how we should review translations. Along with a general introduction by Criticism Editor Ellen Jones, this first installment contains contributions from Bilal Hashmi and Sophie Lewis. Drawing our attention to what something as simple as a question mark might signal, Hashmi alerts us to the importance of openness when engaging with translated texts, and Lewis helps us envision what the potential participants and platforms in a healthy reviewing ecology would look like. You’ll find more reflections, recommendations, and reconsiderations here on Wednesday and Thursday.

In July of this year Asymptote published a review of Kim Hyesoon’s A Drink of Red Mirror, translated from the Korean by Jiwon Shin, Lauren Albin, and Sue Hyon Bae, with contributions from Rebecca Teague, Dakota Hale, Kevin Salter, Sierra Hamel, and Nicole Lindell (Action Books, 2019). The review, written by translator Matt Reeck, sparked some heated discussion on Twitter on account of the questions it asked about the poems’ “Koreanness” and the visibility of that “Koreanness” in translation. A conversation began about the need for more reviewers of colour, and about the usefulness of concepts like “world literature” and “national literatures” in reviews of this kind. A factual mistake was pointed out and subsequently corrected, but it remained clear that some disapproved of the review’s tone and perspective. In writing about Kim’s poetry, Reeck attempts to interrogate his own position as a US-based reader and all the assumptions he therefore brings to a work translated from Korean; nevertheless, the review was seen to perpetuate and privilege those narrow assumptions.

A couple of months down the line, we want to make sure that those who criticised Reeck’s review know that they have been heard, and that as a result of those conversations, Asymptote has a renewed commitment to considering the political and ethical implications of the articles it publishes. As part of that commitment, we want to provide a more formal space to continue discussing the important questions raised in responses to the review. We have therefore invited a series of writers to contribute to a forum on reviewing translations, including Reeck himself, two of Kim Hyesoon’s translators (Sue Hyon Bae and Lauren Albin), two editors at Action Books (Katherine Hedeen and Johannes Göransson), and others who have elsewhere written incisively on this very topic (Sophie Lewis and Bilal Hashmi). These contributions will be featured here on the blog over the coming days as part of the journal’s ongoing dedication not just to the exchange of literature through translation but also to the circulation of ideas about translation.

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Giorgio de Chirico, The Poet

With a word, de Chirico made languages collide . . . In translation, I have tried to honor these textures, to stay hovering just a bit between.

Ut pictura poesis. The language of painters has long been a source of inspiration for poets, and a sense of poetics has equally been an irreplaceable element in painting. In this evocative, sensual essay on the iconic painter and poet Giorgio de Chirico (1888-1978), Stefania Heim illustrates the various intersections between literature and visuality, between translation into text and translation into images, and between life and the page. This piece has been adapted from the original introduction of Geometry of Shadows, the first comprehensive and bilingual collection of de Chirico’s Italian poetry and translated into English by Heim, which will be published by A Public Space Books in October 2019.

Sun-scorched piazza, marble torso, rubber glove, arched arcade tossing shadows, smoke puffing from a background train: the landscapes of Giorgio de Chirico’s imagination have become iconic. It is a kind of magic to imprint the scenes created by your yearning onto the malleable backdrop of so many minds.

The uncanny emotive power of de Chirico’s visual compositions has gotten him called a poet, even a great poet. “He could condense voluminous feeling through metaphor and association,” writes art critic Robert Hughes about the painter’s canvases, marveling that, “[o]ne can try to dissect these magical nodes of experience, yet not find what makes them cohere.” Metaphor, juxtaposition, unsettling connections, meaning evoked in the missing connective tissue between somehow familiar objects—these are a poet’s tools. De Chirico cultivated this association. He addresses the two “goddesses:” “true Poetry” and “true Painting.” With allusion, symbols, and mythmaking, he connects his work to the great striving of the ages. READ MORE…

Celestial Troubles: Love and Transition in Oman

In Celestial Bodies, Alharthi takes us on a bewildering journey that is both specific to Oman and relatable in its experiences.

Jokha Alharthi’s Celestial Bodies was awarded the Man Booker International Prize earlier this year, making her the first author from the Arabian Gulf to win the prize. She was also the first Omani author ever to have her novel translated from Arabic into English. In the following essay, writer and anthropologist MK Harb examines how Oman’s overlooked history as an imperial dynasty, and its rapidly changing society are integral to the force of Alharthi’s novel.

The internal monologue of Abdallah is unnerving, and often unsettling. Lost between trauma and nostalgia, he repeatedly reflects on his fractured relationship with his father, a notorious merchant and slave owner. Situated in the balmy village of al-Awafi, Abdallah is one of the many members of an Omani family encountering the upheavals and changes of modernity brought on by the state. To some, Oman is an obscure country with an eccentric Sultan, whilst to others, its green pastures and monsoons represent a luscious geographic rarity in the Arabian Peninsula. Unknown to many is Oman’s long and complex history as an imperial dynasty. Oman’s history is as much African as it is Arab; with Zanzibar as its capital, the Sultanate ruled in East Africa from 1698 until the bloody revolution of 1963. Oman’s rule in East Africa represents a history of vernacular and mercantile economic systems that existed prior to the arrival of modern capitalism, but it also represents a racial history of manumission and slavery. Jokha Alharthi’s award-winning novel, Celestial Bodies, tells this history, unravelling the ghosts of an empire, and the precariousness of modernity in Omani society. READ MORE…

Poetic Solidarity Across the Himalayan Divide in Burning the Sun’s Braids

The Chinese state . . . is unable to extinguish the fire of protest among Tibetans in exile and Tibet.

For the poets who bear witness, language has been both weapon and shield, but perhaps most importantly, it has always a chance to reach both inward and outward, so that the defiant strength against cruelty may arrive from any direction. The Tibetan poems collected by Bhuchung Dumra Sonam in Burning the Sun’s Braids is a testament to this endless realm of perseverance. In the following essay, Asymptote’s Editor-at-Large for Tibet, Shelly Bhoil, writes about the urgent and moving works in this formidable collection of resistance and courage.

Bhuchung, which means “a little boy” in Tibetan, was ten or eleven years old when he was smuggled out of Tibet for a better life as a refugee in India. During his escape with a group of familiar strangers in the winter of 1983, this little boy, for no particular reason, held on to the visions of black boots from his fantasies, but had no idea that he would never get to see his parents again. Years later, in a moment of existential rage, he tore apart a notebook of poems he had penned during his college years. Lines from one of the earliest poems he recalls having written are telling:

Like a stray dog I cling
to the dry worldly bone . . .
In a blossoming garden of hatred
this little boy
drowns in tears of sorrow . . .

From the torn pages of this notebook were to emerge Bhuchung Dumra Sonam as a prolific poet, essayist, publisher, and translator.

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Long Forgotten Stories of Translation: Part Two

Those long-dead translators and scholars deserve to be celebrated for what they were, giants on whose shoulders we sometimes still need to climb...

In the second part of this previous post, Brother Anthony of Taizé continues to celebrate the forgotten thinkers of the early Arab world. Although Renaissance Europe turned its back on Arabic writing, two of Spain’s greatest thinkers, Averroes and Maimonides, had produced invaluable commentaries and philosophies based on the works of Aristotle, whilst Toledo became a literary epicenter for re-translations from Arabic into Latin and Spanish. Read on to find out more.

The golden age of Córdoba did not last long. In 997, the military leader Almanzor captured Santiago and soon became the effective ruler of southern Spain. He ordered the destruction of books related to philosophy and astronomy, which he considered contrary to Islam, leaving only those about medicine and mathematics. After his death in 1002, bands of marauding North African Berbers sacked Córdoba, sparking an exodus of Jews, in particular, to other cities. Later in the century, in 1085, the Christian kingdom of Castile captured the great city of Toledo. The Muslim leaders were forced to turn to the Almoravid dynasty in North Africa for help, likewise composed of fierce Berber warriors. In 1089, the Almoravids took complete control of Islamic Spain. Less than a century later, they were replaced by an even fiercer and more fanatical North African dynasty, the Almohads, who were especially intolerant of Jews and Christians. READ MORE…