By Kevin Ingram
Converso and Morisco are the phrases utilized to these Jews and Muslims who switched over to Christianity in huge numbers and typically lower than duress in overdue medieval Spain. The Converso and Morisco Studies courses will study the results of those mass conversions for the converts themselves, for his or her heirs (also often called Conversos and Moriscos) and for medieval and sleek Spanish tradition. because the essays during this first quantity attest, the learn of the Converso and Morisco phenomena is not just very important for these students eager about Spanish society and tradition, yet for teachers in all places attracted to the problems of identification, Otherness, nationalism, non secular intolerance and the demanding situations of modernity. participants are Michel Boeglin, William Childers, Barbara Fuchs, Mercedes Garcia-Arenal, Juan Gil, Luis M. Giron-Negron, Kevin Ingram, Francisco Marquez Villanueva, Mark D. Meyerson, Vincent Parello, Francisco Pena Fernandez, Fernando Rodriguez Mediano, Elaine Wertheimer, Nadia Zeldes, and Leonor Zozaya Montes."
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Additional info for Conversos and Moriscos in Late Medieval Spain and Beyond, Volume One: Departures and Change
Sample text
32 francisco márquez villanueva also riddled with severe internal problems and survived on occasion as a kind of protectorate of Córdoban power (for example, the reigns of Silo and Mauregato in the second half of the eighth century). Once again, we need to understand what this poorly named Reconquista really was. It began in an inhospitable landscape whose lands, even in the modern age, have proved unable to support their population. The more favored land of Catalonia and its more fortunate children did not show the same interest in expansion once their own borders were reestablished with Frankish help.
77 It is not that problems did not occur, but simply that, even with them, Mudejarism worked effectively and, 73 On the essential Mudejarism of the Jews, now living amongst Christians as they previously did amongst Muslims, see Eleazar Gutwirth, “Hispano-Jewish Attitudes to the Moors in the Fifteenth Century,” Sefarad 49 (1989), pp. 237–262 (p. 239). 74 We need to rein in excessively optimistic formulations such as those used by H. Terrasse when referring to “La dernière alliance de l’Orient et de l’Occident: l’âge mudéjar” (Islam d’Espagne, cap.
The term gained modern currency as a historiographical concept in the field of the visual arts as of 1859, when José Amador de los Ríos referred to it in his acceptance speech to the Real Academia de Bellas Artes de San Fernando, * Translated by Nicola Stapleton. 1 The etymology is disputed. It has been suggested it is derived from mudayyan “he who has been permitted to remain,” as put forward by Joan Corominas-José A. Pascual, DCEH. Francisco Fernández y González proposed dajala and mudejabat, “to enter agreements and talks with others,” and mudegian and ahl ad dechm, “people of permanence,” in his Estado social y político de los mudéjares de Castilla, Madrid, 1866, pp.