Muslims in Spain, 1500 to 1614 by L. P. Harvey

By L. P. Harvey

On December 18, 1499, the Muslims in Granada revolted opposed to the Christian urban government's makes an attempt to suppress their rights to stay and worship as fans of Islam. even though the Granada insurrection was once an area phenomenon that used to be quickly contained, next common uprising supplied the Christian executive with an excuse—or justification, as its leaders observed things—to embark at the systematic removing of the Islamic presence from Spain, in addition to from the Iberian Peninsula as a complete, over the following hundred years. settling on up on the finish of his previous vintage research, Islamic Spain, 1250 to 1500— which defined the brave efforts of the fans of Islam to maintain their secular, in addition to sacred, tradition in overdue medieval Spain—L. P. Harvey chronicles the following the struggles of the Moriscos. those compelled converts to Christianity lived clandestinely within the 16th century as Muslims, speaking in aljamiado— Spanish written in Arabic characters. extra generally, Muslims in Spain, 1500 to 1614, tells the tale of an early smooth state suffering to house variety and multiculturalism whereas torn through the fanaticism of the Counter-Reformation on one part and the specter of Ottoman growth at the different. Harvey recounts how a century of tolerance degenerated right into a vicious cycle of repression and uprising until eventually the ultimate expulsion in 1614 of all Muslims from the Iberian Peninsula. Retold in all its complexity and poignancy, this story of non secular intolerance, political maneuvering, and ethnic detoxification resonates with many smooth issues. Eagerly awaited via Islamist and Hispanist students for the reason that Harvey's first quantity seemed in 1990, Muslims in Spain, 1500 to 1614, might be obligatory analyzing for scholar and expert alike.
“The year’s such a lot profitable old paintings is L. P. Harvey’s Muslims in Spain 1500 to 1614, a sobering account of a number of the ways that a venerable Islamic tradition fell sufferer to Christian bigotry. Harvey by no means urges the topicality of his topic on us, yet this point necessarily sharpens an already compelling book.”—Jonathan Keats, Times Literary complement

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Extra resources for Muslims in Spain, 1500 to 1614

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It is inconceivable that those official negotiators, Cisneros in particular, who did in this way successfully push Portugal to expel its Muslims, were not looking toward the eventual imposition of a similar policy at home in Spain, and, indeed, it is difficult to imagine that the Portuguese would have acceded to the Castilian demands unless it had been at least tacitly understood that Castile itself would be moving at some time in the future toward the same degree of religious uniformity. I therefore regard the conditions imposed on Portugal in 1497 as the first indication that Castile8 envisaged putting an end within its own territories to the medieval Mudejar dispensation according to which Christian rulers accepted Muslims as their subjects.

This final period of Islamic Granada and of Mudejar Castile is discussed in the closing chapter of Islamic Spain, 1250–1500 (Harvey 1990, 324–39). The Beginnings of Crypto-Islam in the Iberian Peninsula 23 Muslims had for the peninsula. Neither account is contemporary, but both are by scholarly individuals with an exceptionally good array of source materials available to them. Their accounts reflect moderate, not extremist, views within each community. The Christian historian, Zurita, annalist of the Crown of Aragon, was by no means a religious bigot (in many ways quite the reverse).

28 Chapter One de Mendoza, looking back on these early days in the introduction to his Guerra de Granada,17 speaks of the regime of the early days of the new regime as follows: They gave them [Tendilla and Talavera] companions well-fitted to found a new commonwealth (republica), which was to be the capital of the king´ dom and the defensive shield against the Moors of Africa who had conquered it in earlier times. . The city could be governed as between settlers and companions in a kind of rough and ready (arbitraria) justice, because they were all of a like mind, and their resolve was directed together towards the common good.

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