hébreu-arabe, arabe-hébreu HAAH
Ce projet restera l’élément central fédérateur de l’équipe dans les années à venir et, par conséquent, sera fortement présent dans le descriptif du nouveau contrat (voir dossier CERMOM- Projet scientifique, nouveau contrat). Il s’est construit en quatre phases qui expliquent bien sa dénomination : - De la Bible et des traditions juives au Coran et aux traditions islamiques ;
- Créations et continuités médiévales : la problématique des nouveaux genres et formes arabes de leurs transformations et de leurs expressions hébraïques ;
- Circulation, traduction et extension : de l’arabe, via l’hébreu, vers l’Europe ;
- Rupture moderne et nouveaux modèles (de communication) : la langue, la culture et l’autre / la langue et la culture de l’autre.
Un atelier avec une trentaine de participants (INALCO, EPHE, Université Paris 8, Université Lille III, Université de Provence Aix-Marseille I, Open University d’Israël, Université Ben Gurion, Universita Ca’Foscari de Venise) a eu lieu le 2 décembre 2011 : six premiers projets Hébreu-Arabe/Arabe-Hébreu, avec leur corpus spécifique, ont été retenus car exploitant des phénomènes culturels partagés :
· Eléments des origines : Entre traditions juives et arabes : les figures fondatrices d’Adam et Noé. · Créations et continuités médiévales : Documents de la Genizah du Caire et glossaires (arabe/hébreu) ; Grammaire arabe et création de la grammaire hébraïque ; Le thème du ‘Ishq (Hesheq) dans la pensée juive et la mystique arabe et son traitement littéraire. · Ruptures et nouveaux modèles : La création artistique, bonnes et mauvaises distributions des rôles dans la fiction du XXe et XXIe siècles ; Les réseaux d’enseignement arabe/hébreu ou hébreu/arabe. Outre, les institutions de recherche mentionnées ci dessus, un réseau international est en train de se créer avec plusieurs universités marocaines, l’université de Tunis, Cambridge, la SOAS à Londres. (Voir liste détaillée en annexe I). Un contrat doctoral fléché, créé par le CS de l’INALCO, intitulé : Sociétés, cultures et religions du Moyen-Orient : Hébreu – Arabe / Arabe - Hébreu a été publié pour l’année 2012-2013. Prophets and poets : Hebrew / Arabic – Arabic / Hebrew
Organizers : Masha Itzhaki ; Aboubakr Chraïbi
Two cultures - the languages of which are very close ; an often similar vocabulary - both of which needing to render their realities sublime. With the Verb being their primary tool - the word, almost always sacred ; with texts and characters torn between two worlds, between earthly and celestial, between prophets and poets. Cultures in which law, faith, celestial power, beauty, wisdom and the memory of past nations has a predominant place.
This proximity between Hebrew and Arabic, to which the language was predisposed, took root and became continuity with the advent of Islam. The prophets and the nations of the past became tangible matter. Its still palpable relics and its still relevant lessons became a common heritage. The Verb - the strength and beauty of which were the privilege of the pre-Islamic poets - became a sort of miracle with the Koran being progressively transformed into a model of eloquence. Adam, Noah, Enoch, Joseph, Moses, David and Solomon naturally found their place in the nascent Islamic civilisation maintaining their openly Jewish origin. Of course any heritage is difficult to share and so it can change and be completely transformed.
The usage and mixing in the new Islamic civilization under new influences saw the appearance of new ideas and a new genre which spread mostly in Andalusia, this time in the opposite direction from Arabic to Hebrew and of which the maqâma and the muwashshah are exemplary cases. Another significant phenomenon was the propagation on a large scale of local traditions and creations. In the same manner that Arabic, made Moses, Joseph and Solomon known in their Islamic form as far away as India, Hebrew spread the products of Islam, as a civilisation, in other regions of the world.
Basing itself partially or totally on Arabic sources and often in symbiosis with them, Hebrew played a leading role in the circulation of texts and ideas between the Orient and the Occident during the medieval era. An example in literature is the production and the translation into Latin of works like the Disciplina Clericalis, Barlaam Josaphat or Kalîla et Dimna.
An important proximity, or even complicity at certain historic moments then ; but differences too which as we know can be a source of mutual enrichment as well as being a pretext for important divisions. This is why today more then ever, both cultures are questioning their mutual relationship by posing – precisely because of their historical and geographical proximity - questions of identity and otherness as a key part of their questioning in numerous creations in cinema, poetry and fiction.
In summary, through such exchanges between Hebrew and Arabic, Arabic and Hebrew, from the common basis of the prophets and poets to the imaginary or impossible separation, four important approaches and four principal axes of research appear. Each can be a subject of a meeting, as a dedicated symposium, and of a specific publication :
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First year : From the Bible and the Jewish Traditions to the Islamic Traditions (Prophets, viziers and kings, Cosmology and Angels etc. in the writings and the art)
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Second year : Medieval creations and continuities : the problematic of the new gender and Arab forms (maqâma, muwashshah, ghazal, qasîda, mathal etc.) and their Hebrew adaptations.
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Third year : Circulation, translation and extension : from Arabic via Hebrew toward Europe. (Sciences and hought, works devoted to knowledge and to Adab like Kalîla and Dimna, Disciplina Clericalis, Barlaam and Josaphat ...)
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Fourth year : The modern divide : Literature and the Other / the Literature of the Other (studies dedicates to the image of the Arab in Israeli literature, to the image of the Jews in Arab works, bilingualism, translations from Arabic to Hebrew and from Hebrew to Arabic, questions related to critics, etc.)
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