In 1492, Granada, the last independent Muslim city on the Iberian Peninsula, fell to the Catholic forces of Ferdinand and Isabella. A century later, in 1595, treasure hunters unearthed some curious ...lead tablets inscribed in Arabic. The tablets documented the evangelization of Granada in the first century A.D. by St. Cecilio, the city’s first bishop. Granadinos greeted these curious documents, known as the plomos, and the human remains accompanying them as proof that their city—best known as the last outpost of Spanish Islam—was in truth Iberia’s most ancient Christian settlement. Critics, however, pointed to the documents’ questionable doctrinal content and historical anachronisms. In 1682, the pope condemned the plomos as forgeries.
From Muslim to Christian Granada explores how the people of Granada created a new civic identity around these famous forgeries. Through an analysis of the sermons, ceremonies, histories, maps, and devotions that developed around the plomos, it examines the symbolic and mythological aspects of a new historical terrain upon which Granadinos located themselves and their city. Discussing the ways in which one local community’s collective identity was constructed and maintained, this work complements ongoing scholarship concerning the development of communal identities in modern Europe. Through its focus on the intersections of local religion and local identity, it offers new perspectives on the impact and implementation of Counter-Reformation Catholicism.
Creating Christian Granadaprovides a richly detailed examination of a critical and transitional episode in Spain's march to global empire. The city of Granada-Islam's final bastion on the Iberian ...peninsula-surrendered to the control of Spain's "Catholic Monarchs" Isabella and Ferdinand on January 2, 1492. Over the following century, Spanish state and Church officials, along with tens of thousands of Christian immigrant settlers, transformed the formerly Muslim city into a Christian one.
With constant attention to situating the Granada case in the broader comparative contexts of the medieval reconquista tradition on the one hand and sixteenth-century Spanish imperialism in the Americas on the other, Coleman carefully charts the changes in the conquered city's social, political, religious, and physical landscapes. In the process, he sheds light on the local factors contributing to the emergence of tensions between the conquerors and Granada's formerly Muslim, "native" morisco community in the decades leading up to the crown-mandated expulsion of most of the city's moriscos in 1569-1570.
Despite the failure to assimilate the moriscos, Granada's status as a frontier Christian community under construction fostered among much of the immigrant community innovative religious reform ideas and programs that shaped in direct ways a variety of church-wide reform movements in the era of the ecumenical Council of Trent (1545-1563). Coleman concludes that the process by which reforms of largely Granadan origin contributed significantly to transformations in the Church as a whole forces a reconsideration of traditional "top-down" conceptions of sixteenth-century Catholic reform.
A Companion to Islamic Granada offers a fresh and updated exploration of the rich history of medieval and early modern Granada (8th-17th centuries) from an interdisciplinary perspective.
The epic battle for control of the Strait of Gibraltar waged by Castile, Morocco, and Granada in the late thirteenth and early fourteenth centuries is a major, but often overlooked, chapter in the ...history of the Christian reconquest of Spain. After the Castilian conquest of Seville in 1248 and the submission of the Muslim kingdom of Granada as a vassal state, the Moors no longer loomed as a threat and the reconquest seemed to be over. Still, in the following century, the Castilian kings, prompted by ideology and strategy, attempted to dominate the Strait. As self-proclaimed heirs of the Visigoths, they aspired not only to reconstitute the Visigothic kingdom by expelling the Muslims from Spain but also to conquer Morocco as part of the Visigothic legacy. As successive bands of Muslims over the centuries had crossed the Strait from Morocco into Spain, the kings of Castile recognized the strategic importance of securing Algeciras, Gibraltar, and Tarifa, the ports long used by the invaders. At a time when European enthusiasm for the crusade to the Holy Land was on the wane, the Christian struggle for the Strait received the character of a crusade as papal bulls conferred the crusading indulgence as well as ancillary benefits. The Gibraltar Crusade had mixed results. Although the Castilians seized Gibraltar in 1309 and Algeciras in 1344, the Moors eventually repossessed them. Only Tarifa, captured in 1292, remained in Castilian hands. Nevertheless, the power of the Marinid dynasty of Morocco was broken at the battle of Salado in 1340, and for the remainder of the Middle Ages Spain was relieved of the threat of Moroccan invasion. While the reconquest remained dormant during the late fourteenth and early fifteenth centuries, Ferdinand and Isabella conquered Granada, the last Muslim outpost in Spain, in 1492. In subsequent years Castile fulfilled its earlier aspirations by establishing a foothold in Morocco.
Offering a rich ethnographic account, this book traces the historical processes by which Andalusians experienced the shift from being poor emigrants to northern Europe to becoming privileged citizens ...of the southern borderland of the European Union, a region where thousands of African immigrants have come in search of a better life. It draws on extended ethnographic fieldwork in Granada and Senegal, exploring the shifting, complementary and yet antagonistic relations between Spaniards and African immigrants in the Andalusian agrarian work place. The author's findings challenge the assumption of fixed national, cultural, and socioeconomic boundaries vis-a-vis outside migration in core countries, showing how legal and cultural identities of Andalusians are constructed together with that of immigrants.
Long viewed as Spain's "most Moorish city," Granada is now home to a growing Muslim population of Moroccan migrants and European converts to Islam. Mikaela H. Rogozen-Soltar examines how various ...residents of Granada mobilize historical narratives about the city's Muslim past in order to navigate tensions surrounding contemporary ethnic and religious pluralism. Focusing particular attention on the gendered, racial, and political dimensions of this new multiculturalism, Rogozen-Soltar explores how Muslim-themed tourism and Islamic cultural institutions coexist with anti-Muslim sentiments.
Between 1595 and 1619, six biographies of fray Luis de Grtanada were written in Italian, Spanish, and Portuguese. During the third centennial of his death, in 1888 some biographical reviews were ...published in books and journals. One hundred years later (1988), Álvaro Guerga published the first complete biography and scientifically organized. In 2005, Urbano Alonso published Vida y obra de fray Luis de Granada, using materials from Huerga and the Actas del Congfreso dcel IV Centenario Entre 1595 y 1639, se escribieron seis biografías más o menos extensas de fray Luis de Granada en italiano, español y portugués. En el III Centenario de su muerte, en 1888, se publicaron algunas reseñas biográficas en libros y revistas. Cien años después (1988) Álvaro Huerga publicó la primera biografía completa y científicamente planteada. En 2005, Urbano Alonso publicó Vida y obra de fray Luis de Granada, aprovechando los materiales de Huerga y de las Actas del Congreso del IV Centenario. Keywords: Fray Luis de Granada, Biography, Álvaro Huerga, Urbano Alonso Palabras clave: Fray Luis de Granada, Biography, Álvaro Huerga, Urbano Alonso
Bringing together the critical tools of art history, literature and historiography, this collections offers a series of new approaches to the study of the painted ceilings in the Hall of Justice of ...the Alhambra.
The Orient in Spain Mediano, By Mercedes Garcia Arenal And Fernando Rodriguez
2013, 2013-04-19, Letnik:
142
eBook
The Spanish Orient offers a study of the Morisco minority in Early Modern Granada through the affair of the forged Arabic gospels found in the city at the end of 16th century. It connects the ...findings of this gospel with the origins of Orientalism.
