La cocina del azafran by Yasmin Crowther

By Yasmin Crowther

Un día de otoño, en Londres, los oscuros secretos y el turbio pasado de Maryam Mazar salen violentamente a los angeles luz, con trágicas consecuencias para su hija embarazada, Sara, y su sobrino Saeed, que acaba de quedarse huérfano. Destrozada por los angeles culpabilidad, Maryam no encuentra más solución que dejar l. a. comodidad de su hogar para regresar a Mazareh, el remoto pueblo de Irán donde comenzó su historia. Allí deberá enfrentarse a su pasado. Sara los angeles sigue para entender las raíces de su infelicidad. Lejos de las calles de casas adosadas de Londres, en un país de montañas coronadas de nieve y llanuras barridas por el viento, descubrirá al fin el bad precio que Maryam tuvo que pagar por su libertad, y el amor que dejó atrás.

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According to Omar Calabrese, the suspension or annulment of categories is the de‹ning characteristic of modern teratology. As he argues in NeoBaroque: A Sign of the Times (1992), “there is a speci‹c character to modern 32. Findlen explains that sixteenth- and seventeenth-century philosophers followed an increasingly eclectic approach, which was largely informed by the Aristotelian conception of nature (albeit modi‹ed within humanist and Counter-Reformation contexts) and also by the work of Pliny and other Greek and Roman philosophers.

Thus the interplay of rumor and performance constitutes a crucial dynamic of baroque publicity” (180). 25. 26 On the contrary, ritual practices are still at the heart of our experience of the world, from religious and secular celebrations, to displays of ethnic and national pride, to our choice of dress codes and body accessories. The (post)modern pressure to assert our uniqueness, while constantly shifting between idiosyncratic modes of behavior, dress codes, and hobbies, is fundamentally ritualistic in nature.

With regard to the political adscription of the marvelous, we must also note that the literary movements associated with “magical realism,” “lo real maravilloso,” and generally speaking “neobaroque poetics” effectively mobilize the aesthetic of the marvelous against the myths of modern reason in order to subvert the ideology of modernization. Drawing from Carpentier’s well-known de‹nition of the marvelous real or “lo real maravilloso,” William Childers has recently coined the term the ambivalent marvelous to distinguish the critical dimension of Cervantine fantasy from the propagandistic use of the marvelous in the literature associated with of‹cial culture in seventeenth-century Spain.

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