Isaac Albéniz(1860-1909) is one of important Spanish composers in the second half of nineteenth century. Like many Spanish composers, Albéniz devotes his musical language based on national materials. In his Iberia, composed from 1905 to 1908, Albéniz not only combines the traditional formal structure and flamenco musical elements, but also applies the twentieth century compositional techniques, such as whole-tone scales and polychords. This research consists three chapters. The first chapter focuses on the nineteenth century Spanish piano music and the life and musical background of Albéniz. The second chapter deals with the compositional background and the musical elements of the flamenco used in the second book of Iberia. The final chapter analyzes the formal structure and compositional techniques of the three pieces from the second book of Iberia: Rondeña, Almería and Triana.

The present study examines the rape episodes in Muslim and Christian historiography of the Iberian Peninsula between 9th and 13th century. These episodes possess a structure which the author defines as “rape tale.” The rape tale has a stock cast of characters—a rapist ruler, the female rape victim, and her avenging guardian, and a predictable ending: the ruler will be deposed. In the works studied in this dissertation, every version of the rape tales is part of a discourse that legitimates an occupation, an invasion, a conquest. The stable structure of the rape tale may reveal its mythic origins. It is possible that before these stories were put into writing, they were elaborated orally. The importance of these allegorical tales requires the necessity of memorization by means of oral repetition, which is possible only through a paring down of details in order to obtain a clear pattern. The images, the actions, must be formulaic in order to be recovered effectively. Characters—no matter their historicity—are simplified into types. Hence in all myths, heroes are brave and strong; princesses in distress are beautiful; tyrannical rulers, lustful. The myth studied here appears in chronicles and national/ethnic histories written by a community that saw itself as the winning character in a story of conquest—or Reconquest. It is a myth that features not one but two rape tales: the rape of Oliba (also known as Cava), daughter of Count Julian, which brought about the Moorish invasion of Spain, and the rape of Luzencia, which signaled a Christian rebirth with Pelayo’s rebellion. / text

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This dissertation plots the myriad connections between Southern France and the multicultural Iberian Peninsula during the eleventh to thirteenth centuries, the people to people contacts which effectively connected Southern France with the Islamic world. The example of courtly culture demonstrates the pattern of informal cultural absorption that resulted from these contacts, as aspects of Andalusian courtly culture were adopted and adapted to Occitan court settings, fitting within a pattern of Pan-Mediterranean courtly culture. This courtly culture absorption was a result of the long-term and broad-based people to people connections and acculturation between Occcitania and the multi-cultural Iberian world. First, using charter evidence, the interaction between the two Iberias, one Islamic and Arabic, the other Christian and Latin, is traced through the people, institutions, and infrastructure that passed from one Iberia to the other. By the early twelfth century, major Islamic medinas with large Arabic-speaking populations had been incorporated into the Christian kingdoms. In the close confines of these medina/urbs,day-to-day life brought different religious and ethnic groups together. Properties bought, sold, and exchanged involved people of different faiths and backgrounds. Women, like the nuns at Sigena outside Huesca, or the Islamic and Jewish brides of French settlers, often had a unique role to play intercultural interaction. On the other side of the Pyrenees, several types of cross border relationships occurred: family ties through marriages and alliances, institutional ties through monastic and church affiliation, and travel ties through legates, bishop and abbot appointments, and pilgrimage. Roads to the Spanish shrine of Saint-James of Compostela blanketed southern France, bringing pilgrims to stops along the way at Sainte-Foy de Conques, Saint-Sernin de Toulouse, the Cathedral of Bayonne, and La-Sauve-Majeure. The archival and published charters of these towns and monasteries of Occitania show how these relationships created the means for acculturation, interaction and communication between Occitan and Iberia. As a consequence of these trans-Pyrenean relationships, people with Iberian, Arabic-language origins, interacted with Occitan peoples bringing greater awareness of the intellectual and material culture of Iberia with its cosmopolitan sensibilities. My dissertation demonstrates the cultural reverberations resulting from cross-cultural contact. While most agree that there was some Arabic influence on medieval Europe, it is generally limited to instances where there is a clear paper trail, such as translated scientific, medical and philosophical texts. There is still significant scholarly resistance to the idea of a more generalized cultural influence due to the theory that connections between Arabic-speaking populations and Europeans were limited and inhibited by language and cultural barriers. we accept that people absorb cultural influence in many ways, including orally, visually, and in what are termed 'low culture' registers, often imperfectly understanding what they scavenge, contact and communication become key to understanding acculaturation. My methodology, using names, ethnicity, and information on captured in charters to identify cross-cultural interaction and evidence of cultural influence, focuses on the pathway from the Arabophone world to Occitania. Since charter evidence shows that cross-cultural interaction was long-term, rapidly increasing over the eleventh and twelfth centuries, and broad-based, involving many areas of Occitania and many types of people. acculturation would be the expected outcome.

This is an anthropological inquiry into how humans use beads and other personal ornaments, and what this can tell us about production, labor organization, regional traditions, and cultural exchange. Specifically, it examines the manufacture and provenience of 8,000 Late Neolithic and Copper Age (3500-2500 BC) beads from a group of closely related collective burials in the Sizandro River Valley of southwestern Portugal. Because these burials lie within five kilometers of each other and have access to similar geological landscapes, patterns of raw material consumption would be expected to be comparable. This period witnessed the rise of socially-complex, non-state societies, but there is still debate about how socially differentiated people were. One way archaeologists can shed light on this type of prehistoric social complexity is to examine how and why people produce things in the way that they do--how they work. Beads in museum collections were measured and coded for shape, usewear, composition, and other traits. Analyses were conducted using microscopy, spectroscopy, petrography, and isotopic chemistry. The goal was to determine the extent of intra-site versus inter-site variation in the Sizandro, and to compare these results to other sites in the Estremadura in order to better understand craft production and interregional exchange in the context of the demographic transition to agriculture. A number of striking patterns were found. The vast majority of beads (~90%) show a high degree of standardization and are made of abundant, locally-available materials. Discoid calcite beads in particular have low standard deviations in diameter and thickness, highly indicative of batch production. Because of their transportability, beads (perhaps sewn into garments) likely served not only a decorative but a semi-monetized function. This pattern is similar to the use of `wampum' beads as commodity money among chiefdom-scale groups in parts of pre-contact North America, and has numerous cross-cultural ethnographic parallels. Approximately 10% of the beads were much less standardized and made from a diverse range of non-local raw materials obtained via direct or down-the-line exchange from other groups in the Iberian Peninsula. The emphasis on rarified materials is similar to elsewhere in the Western Mediterranean, suggesting that the Estremadura participated in a wider system of shared symbolic values.

This thesis is an iconographic study of the four earliest and relatively complete tenth-century manuscripts of Beatus’ Commentary on the Apocalypse: New York, Pierpont Morgan Library MS M. 644 (the Morgan Beatus); Valladolid, Biblioteca de la Universidad de Valladolid MS 433 (the Valladolid Beatus); Girona, Museu de la Catedral de Girona MS 7(11) (the Girona Beatus) and La Seu d’Urgell, Museu Diocesá de La Seu d’Urgell MS 501 (the Urgell Beatus). As a part of the tenth-century revival of Beatus’ text that initially was penned in the eighth-century, these works were created in monastic centres during a period when conflict between the Christian kingdoms in the north and Islamic rulers in the south was at a peak, the manuscripts’ iconographic innovations reflect the social, political and religious circumstances of their patrons, creators and audiences. While these manuscripts offer the possibility of furthering scholastic understanding of Iberia prior to the year 1000 the majority of past scholarship has been devoted to defining dates, stemma and the physical characteristics of the works. Debates over descriptions of style, labels and influence have overshadowed discussions of iconographic significance, which have begun to emerge only in the last few decades. Therefore, this thesis provides iconographic analysis of five under-studied scenes, which include the Mappamundi, the Four Beasts and the Statue, Noah’s Ark, the Palm Tree and the Fox and the Cock. While these images are just five of up to 120 included in the illustrative programmes of these manuscripts, they are the only scenes that illustrate the text of Beatus’ Commentary, rather than the narrative of Revelation. This is significant because these extra-apocalyptic scenes were selected and created specifically because of the messages within the Commentary that they enhance; the ideas promoted through these images are not restricted by the narrative of Revelation and therefore reveal much about the political, religious and social situation in the northern Iberian Christian communities that created them. By discussing the visual elements of these five images in conjunction with iconographic traditions from other parts of western Europe, the Byzantine world, the Mediterranean and the Islamic world, this thesis will examine the Beatus illustrations and, on a larger scale, the production of these manuscripts, in relation to the historical struggles of the time. Informed by postcolonial theory, it will not only diverge from the standard ways of approaching these works, but also will bring new insight into the Christian perspective of Muslim occupation in medieval Iberia, suggesting that monastic communities were attempting to combat the Muslim threat by encouraging participation in and dispersal of the Christian faith in order to maintain Christian practices and beliefs on the Iberian Peninsula and furthermore to assert Christian dominance at the Judgment.

The Upper Paleolithic site of Vale Boi in coastal, southwestern Portugal currently represents the earliest known case of grease-rendering in Eurasia, with initial occupation occurring during the early Gravettian at ~ 27,000 BP. Long-term exploitation of marine resources is indicated by marine shellfish remains, mainly in the form of limpets (<italic>Patella</italic>), recovered from all three cultural periods (Gravettian, Solutrean and Magdalenian). High-level exploitation of rabbits (<italic>Oryctolagus</italic>) began with initial use of the site and continued throughout the occupations, with a possible increase in intensity at the onset of the Solutrean. Grease-rendering of red deer (<italic>Cervus elaphus</italic>), horse (<italic>Equus caballus</italic>), European ass (<italic>Equus hydruntinus</italic>) and aurochs (<italic>Bos primigenius</italic>) bones was identified through multi-dimensional taphonomic and zooarchaeological analyses. Ungulate remains demonstrated extensive fragmentation and abundant evidence of impact features such as cone fractures, crushing, denting and cracking. The intensity of fragmentation and impact damage to red deer remains is significantly correlated with quantities of marrow and bone grease within these portions. Lack of density-mediated attrition of either the leporid remains or the cranial bone of red deer and horse, demonstrates that the loss of low-density, grease-rich post-cranial skeletal portions is due to human subsistence activities. Balanced body-part representation of ungulates indicates that density-mediated attrition of post-cranial elements is not related to differential transport of carcass portions. Comparison of element portion frequencies to food utility indices further demonstrates that humans were systematically harvesting marrow and bone grease throughout the Gravettian, Solutrean and Magdalenian culture periods. The co-occurrence of fire-cracked rock, stone anvils and hammerstones corroborates this suggestion. Although grease rendering at Vale Boi pre-dates other known sites in Eurasia by several thousand years, faunal assemblages in southeastern Spain indicate that resource diversification and intensification appeared there coevally with Vale Boi. The persistence and continued intensification of subsistence practices throughout the Upper Paleolithic suggests a sustained depression of large game in relation to human populations. This was likely due to patchy, spatially-restricted resources, resulting in territorial circumscription. Only through technological innovation and novel approaches to resource harvesting, were foragers able to maintain and ultimately expand their populations in southern Iberia.

Esta dissertação propõe analisar os Livros III e IV da Geografia de Estrabão com o objetivo de identificar como um grego das regiões do Oriente Próximo formulara um quadro de encontro de povos nas regiões Ocidentais do mar Mediterrâneo nos tempos da expansão do Império Romano, e entender qual o papel ele atribui a esta cidade neste processo. Com esta abordagem, pretendemos discutir o importante conceito de Romanização, caro aos trabalhos que abordam a relação entre Roma e suas províncias, além de procurar entender como os o passado dos espaços por nós estudados Península Ibérica e a Europa entre o Reno e os Pirineus foi fruto de uma série de leituras e interpretações distintas, que, em alguns casos, prejudicou o próprio uso da fonte escrita como documento para pensar as transformações pelas quais passaram. A Geografia de Estrabão é vista, dessa forma, como um documento importante e valioso para se pensar as mudanças ocorridas nessas regiões, não somente por conta da chegada dos romanos, mas também como testemunho da importância de outros povos na sua integração a uma nova forma de viver. / This dissertation proposes to examine the Books III and IV of the Geography of Strabo with the aim of identifying how a greek man from the Near Eastern regions formulated a framework for meeting people in the western regions of the Mediterranean Sea, at the time of the Roman Empire expansion, and to understand what role does de assigns to this city in this process. With this approach, we intend to discuss the important concept of Romanization, due to works that deal with the relationship between Rome and its provinces, and we seek to understand how the past of the spaces we studied - Iberian Peninsula and Europe between the Rhine and the Pyrenees - was the result of a number of different readings and interpretations, which, in some cases, damaged the very use of writing documents as a source for thinking the transformations in. The Geography of Strabo is seen, therefore, as an important and valuable document to think about the changes occurring in these regions, not only because of the arrival of the Romans, but also as a witness of the importance other people in their integration to a new form to live.

This dissertation, "Intellectual Cartographic Spaces: Alfonso X, the Wise and the Foundations of the Studium Generale of Seville," I reevaluate Spain's medieval history, specifically focusing on the role of Alfonso X and his court in the development of institutions of higher education in thirteenth-century Andalusia. In the past, Spain has been analyzed through a limited, usually western, lens. Incorporating historiography from both eastern and western sources, my investigation traces Semitic intellectual traditions and their subsequent transmission to the Iberian Peninsula during the Umayyad dynasty with the establishment of katātib (schools), maktabāt (libraries), and awāqf (pious endowments). With the identification and classification of these scholarly nuclei, my research maps the chronological diffusion of knowledge and intellectual practices adopted by the Wise King on a tangible level. At the same time, I have developed a theoretical framework that includes the concepts of Henri Lefebvre, Pierre Bourdieu, and Itamar Even-Zohar, all of whom provide a rich, synthetic canvas for social and economic analysis of the medieval period. This investigation has led to a fresh approach that demonstrates how Muslim Spain, though separated from the great intellectual metropolises of Dar al-Islam--Cairo, Baghdad, Damascus, and Kairouan-- experienced nonetheless the very same development of academic centers and institutions, or jām'āt, that were emerging at that time in the rest of the Muslim world long before a similar Christian movement that would later establish the universities of western Europe. Moreover, Alfonso's subsequent adoption and maintenance of these Islamic cultural initiatives, including the designation of space for intellectual activities, is not exclusively of western or of eastern origin but rather a combination of both these established traditions which would ultimately shape the intellectual foundations of the Iberian Peninsula.

Esta dissertação propõe analisar os Livros III e IV da Geografia de Estrabão com o objetivo de identificar como um grego das regiões do Oriente Próximo formulara um quadro de encontro de povos nas regiões Ocidentais do mar Mediterrâneo nos tempos da expansão do Império Romano, e entender qual o papel ele atribui a esta cidade neste processo. Com esta abordagem, pretendemos discutir o importante conceito de Romanização, caro aos trabalhos que abordam a relação entre Roma e suas províncias, além de procurar entender como os o passado dos espaços por nós estudados Península Ibérica e a Europa entre o Reno e os Pirineus foi fruto de uma série de leituras e interpretações distintas, que, em alguns casos, prejudicou o próprio uso da fonte escrita como documento para pensar as transformações pelas quais passaram. A Geografia de Estrabão é vista, dessa forma, como um documento importante e valioso para se pensar as mudanças ocorridas nessas regiões, não somente por conta da chegada dos romanos, mas também como testemunho da importância de outros povos na sua integração a uma nova forma de viver. / This dissertation proposes to examine the Books III and IV of the Geography of Strabo with the aim of identifying how a greek man from the Near Eastern regions formulated a framework for meeting people in the western regions of the Mediterranean Sea, at the time of the Roman Empire expansion, and to understand what role does de assigns to this city in this process. With this approach, we intend to discuss the important concept of Romanization, due to works that deal with the relationship between Rome and its provinces, and we seek to understand how the past of the spaces we studied - Iberian Peninsula and Europe between the Rhine and the Pyrenees - was the result of a number of different readings and interpretations, which, in some cases, damaged the very use of writing documents as a source for thinking the transformations in. The Geography of Strabo is seen, therefore, as an important and valuable document to think about the changes occurring in these regions, not only because of the arrival of the Romans, but also as a witness of the importance other people in their integration to a new form to live.