This book deals with the religious and ideological consequences of mass conversion in Iberia - where Jews and Muslims were forcibly converted or expelled at the end of the XVth century and beginning of the XVIth- and most specially with the relationship between origins and faith. It also deals with the consequences of coercion on intellectual debates and on the production of knowledge and addresses questions such as dissimulation, dissidence, religious doubt and unbelief.
This article argues that the mass religious conversions that took place in early-modern Iberia from the end of the fourteenth century had enormous consequences, one of which was the increasing racialisation of religion. Jewish and Muslim minorities were forced to receive baptism, and although in principle the Church made no distinction among people who had been baptised, in practice the presence of large numbers of recent converts to Catholicism called this theology into question. In the process, as I will demonstrate in this article, religion was racialised, as many people became convinced that religion (both beliefs and ritual) was biological and was transmitted by blood. To support this argument, the article will focus, as a case study, on the discussion about whether to deny baptism to the children of Moriscos (converted Muslims) in the years preceding the general expulsion from Spain of the Moriscos (1609–11).
The research leading to these results has received funding from the European Research Council under the European Union's Seventh Framework Programme (FP7/2007–2013) ERC Grant Agreement number 323316, CORPI project 'Conversion, Overlapping Religiosities, Polemics, Interaction. Early Modern Iberia and Beyond'. ; Peer reviewed
The research leading to these results has received funding from the European Research Council under the European Union's Seventh Framework Programme (FP7/2007–2013) ERC Grant Agreement number 323316, CORPI project 'Conversion, Overlapping Religiosities, Polemics, Interaction. Early Modern Iberia and Beyond'. ; Peer reviewed
Starring in the sixteenth century, a new interest in Oriental languages arose in Europe, and in particular an interest in Arabic. This interest in Arabic stemmed from the textual study of the Bible, which so absorted Eropean scholars in the age of the Reformation and Counter-Reformation. This is, then, an early "Orientalism" that has little to do with colonial enterprises, and follows different paths than those outlined by Said in his famous book Orientalism. It has traditionally been argued that Spain played no part in forming this Orientalist knowledge. In fact, from its European contemporaries of the sisteenth century down to the historiography of the twentieth century, Spain was essentially held to be an Oriental country itself, and therefore more of an object of "Orientalism" than an actual producer of Orientalist learning. This paper focus on these two assumptions by examining the situation of the study of Arabic in Spain, and showing how in Spain Arabic scholars were immersed in a very specific context and in an ideological debate in which the role of the Arabic language was a crucial one. ; The research leading to these results has received funding from the European Research Council under the European Union's Seventh Framework Programme (FP7/2007-2013)/ ERC Grant Agreement number 323316, CORPI project "Conversion, Overlapping Religiosities, Polemics, Interaction, Early Modern Iberia and Beyond" ; Peer reviewed
[ES] This article seeks to provide new insights into the authorship of the Sacromonte collapse and its objectives by putting them on the one hand in the political context of the years in which they were carried out and on the other hand in connection with the history and genealogical sciiture that occur during the same period. He proposes that the colonies, a morisca production, should be included in this written production, which is controversial and seeks to respond by ennobling the Arabic origin and the Arabic sole, presenting the highest Christian heroes of nighty, i.e. martyres, as Arabs. That writ has the main purpose of favouring the moral lynages of Granada at a time when their privileges were threatened and even amescapable of being expelled. It should therefore have been encouraged, induced or supported by one of those limits, in particular that of Granada Venegas. In support of this proposal, the connections with the case of the collapse of different members of the literary tertulia that Mr Alonso Granada Venegas met at his home are shown. This article is a step forward on an ongoing bay carried out in the framework of the project 'Falsifications of history: in tomo to Muslims in Spain', produced by the MCYT (BHA 2000-1509). ; Peer reviewed ; [ES] This article seeks to provide new insights into the authorship of the Sacromonte collapse and its objectives by putting them on the one hand in the political context of the years in which they were carried out and on the other hand in connection with the history and genealogical sciiture that occur during the same period. He proposes that the colonies, a morisca production, should be included in this written production, which is controversial and seeks to respond by ennobling the Arabic origin and the Arabic sole, presenting the highest Christian heroes of nighty, i.e. martyres, as Arabs. That writ has the main purpose of favouring the moral lynages of Granada at a time when their privileges were threatened and even amescapable of being expelled. It should ...
[ES] Este artículo intenta aportar nuevas ideas acerca de la autoría de los Plomos del Sacromonte y de sus objetivos poniéndolos, por un lado, en el contexto político de los años en los que fueron realizados y por otro en conexión con la historiografia y la esciitura genealógica que se producen en ese mismo periodo. Propone que los Plomos, una fabricación morisca, se insertan en esa producción escrita, que tiene un cariz polémico al que intenta dar respuesta por medio de ennoblecer el origen árabe y la lenguaárabe, presentando como árabes a los máximos héroes cristianos del niomento, es decir, los mártires. Dicha escritura tiene el fm principal de favorecer a los linajes moros de Granada en un momento en que sus privilegios se veían amenazados e incluso amesgaban ser expulsados. Debió de ser por tanto fomentada, inducida o apoyada por uno de esos linajes, en particular, por el de los Granada Venegas. En apoyo de tal propuesta se muestran las conexiones con el asunto de los Plomos de diferentes miembros de la tertulia literaria que don Alonso Granada Venegas reunía en su casa. ; [EN] The aim of this article is to propose new ideas conceming the authorship of the Lead Tablets fiom the Sacromonte, locating them, on the one hand, in the political context of the years in wbich tbey were forged, and on tlie other, in connection with the genealogical and historiographic works that were produced in the same period. This study proposes that the Lead Tablets were inserted into these historiographical and genealogical literature in response to tbeir polemical nature, by making use of both History and the Arabic language as a means for ennobling Arab descent, principally by presenting the main Spanish heroes of the moment, the Christian martyrs, as Arabs. This particular use of History favours the noble lineages of the Grenadine new converts, and must have been encouraged or supported by members of those lineages. The thesis of this article is that the most likely involved in the Lead forgenes is the family Granada Venegas. This thesis is supported by showing the connections between the affair of the Lead Tablets with various members of tbe literary society that used to meet at tbe home of don Alonso Granada Venegas. ; Este articulo es avance de un bahajo en curso que se realiza en el marco del proyecto «Falsificaciones de la historia: en tomo a los musulmanes de España» fmanciado por el MCYT (BHA 2000-1509). ; Peer reviewed
The aim of this article is to propose new ideas concerning the authorship of the Lead Tablets from the Sacromonte, locating them, on the one hand, in the political context of the years in which they were forged, and on the other, in connection with the genealogical and historiographic works that were produced in the same period. This study proposes that the Lead Tablets were inserted into these historiographical and genealogical literature in response to their polemical nature, by making use of both History and the Arabic language as a means for ennobling Arab descent, principally by presenting the main Spanish heroes of the moment, the Christian martyrs, as Arabs. This particular use of History favours the noble lineages of the Grenadine new converts, and must have been encouraged or supported by members of those lineages. The thesis of this article is that the most likely involved in the Lead forgeries is the family Granada Venegas. This thesis is supported by showing the connections between the affair of the Lead Tablets with various members of the literary society that used to meet at the home of don Alonso Granada Venegas. ; Este artículo intenta aportar nuevas ideas acerca de la autoría de los Plomos del Sacromonte y de sus objetivos poniéndolos, por un lado, en el contexto político de los años en los que fueron realizados y por otro en conexión con la historiografía y la escritura genealógica que se producen en ese mismo período. Propone que los Plomos, una fabricación morisca, se insertan en esa producción escrita, que tiene un cariz polémico al que intenta dar respuesta por medio de ennoblecer el origen árabe y la lengua árabe, presentando como árabes a los máximos héroes cristianos del momento, es decir, los mártires. Dicha escritura tiene el fin principal de favorecer a los linajes moros de Granada en un momento en que sus privilegios se veían amenazados e incluso arriesgaban ser expulsados. Debió de ser por tanto fomentada, inducida o apoyada por uno de esos linajes, en particular, por el de los Granada Venegas. En apoyo de tal propuesta se muestran las conexiones con el asunto de los Plomos de diferentes miembros de la tertulia literaria que don Alonso Granada Venegas reunía en su casa.
Historienne spécialisée du Maghreb et de l'lslam ibérique aux 15eet 16esiècles, j ' a i souvent été surprise par le poids des stéréotypes dans ces deux types d'historiographie. Je parlerai plus particulièrement des travaux réalisés au cours du 19esiècle par les historiens de l'Europe du Nord et américains sur l'Espagne, et d'une manière générale par les historiens occidentaux (done aussi espagnols) sur le Maroc. Le classement en nations « barbares » et « civilisées », dénommées aujourd'hui par euphémisme « sous-développées » ou « developpees », n'est qu'une partie d'un discours de pouvoir qui rarement cherche à comprendre et à expliquer une réalité pour elle-même et non par rapport à d'autres modèles considérés comme « normaux » et, cela va de soi, supérieurs. On établit des dichotomies morales que Ton utilise comme s'il s'agissait de distinctions analytiques. La préoccupation pour la « décadence » et le « progrès », si caractéristiques du 19esiècle, génère aussi un bon nombre de lieux communs.
This article examines the propaganda put forth by Aḥmad al-Manṣūr al-Dhahabī in his correspondence, in his development of court ceremonial and by his chroniclers, official apologists of the Sultan; a propaganda which sanctified his figure to an extraordinary degree and which emphasized above all his claim to be the Mahdī together which his Caliphal pretensions. This propaganda was created in the context of his rivalry with the Ottomans and with regard to the conquest of the Sudan, a conquest which was questioned profoundly by the Moroccan 'ulamā'. The conclusion of the article is that the sanctification of Islamic political power is always ephemeral and relative and can be realized only through the figure of the Mahdī. Such strong sanctification of the sovereign is necessary when he is not legitimate enough for the 'ulamā' or his actions are not legitimate. ; Este artículo examina la propaganda establecida por Aḥmad al-Manṣūr al-Ḏahabī tanto en su correspondencia, como a través del ceremonial de la corte y de los cronistas, apologistas oficiales del sultán, propaganda que sacraliza extraordinariamente su figura y que roza en todo momento la pretensión mahdista, unida a la pretensión califal. Esta propaganda se realiza en el contexto de rivalidad con los Otomanos y en torno a la conquista del Sudán, conquista profundamente contestada por los ulemas marroquíes. La conclusión del artículo es que la sacralización del poder islámico es siempre efímera y coyuntural y sólo puede hacerse a través de la figura del mahdī, una figura rupturista y a la que generalmente recurren los rebeldes al poder establecido: el recurso a esta figura por parte de un sultán es necesaria en un momento en el que los ulemas no consideran legítimo un poder o unas acciones emprendidas por tal poder.
