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 less than duress in past due medieval Spain. The Converso and Morisco Studies courses will learn the results of those mass conversions for the converts themselves, for his or her heirs (also known as Conversos and Moriscos) and for medieval and glossy Spanish tradition. because the essays during this first quantity attest, the examine of the Converso and Morisco phenomena is not just vital for these students concerned with Spanish society and tradition, yet for lecturers all over the place drawn to the problems of identification, Otherness, nationalism, non secular intolerance and the demanding situations of modernity. individuals 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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Extra resources for Conversos and Moriscos in Late Medieval Spain and Beyond, Volume One: Departures and Change
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. The Asturians, Cantabrians, Galicians and Navarre-Basques, however, had to be militarily organised, not only to avoid being overwhelmed, but also out of the necessity to take what they lacked from those who possessed it, namely the Muslims living south of the mountains. 38 True, they were fighting to spread Christianity, but only as a means to an end under external pressure.
De Riquer, Barcelona, 1988, pp. 351–361. 63 Henri Terrasse, Islam d’Espagne. Une rencontre de l’Orient et de l’Occident, Paris, 1958, p. 178. Mercedes García-Arenal, “Minorías religiosas,” in Historia de una cultura. , A. , Junta de Castilla y León, 1955, III, pp. 9–53 (p. 11). 64 Henri Terrasse had already observed this in Islam d’Espagne, p. 178. on the concept of mudejarism 39 which opposed the other alternative of jihad. Even so, it should be understood that this was not a policy adopted for the occasion, far less a case of “religious tolerance” as we understand it today.
109–122 (p. 116). Felipe Maíllo, “Diacronía y sentido del término ‘elche,’” Miscelánea de Estudios Arabes y Hebraicos 31 (1982), pp. 79–98. In particular, the Royal Nasrid Guard was made up of elches (Luis Seco de Lucena Paredes, Orígenes del orientalismo literario, Santander, 1963, p. 32). On the continuation of this phenomenon in the modern day and age, see Bartolomé Bennassar, Les chrétiens d’Allah. L’histoire extraordinaire des renégats. XVIe et XVIIe siècles, Paris, 1989. 46 Ponerse el turbante (“Put on a turban”) meant ‘islamise’.