Aux XIe-XIIe siècles, dans le cadre de la Reconquista, des populations venues de l’autre côté des Pyrénées vinrent s’installer dans le nord de la péninsule Ibérique. La vallée de l’Ebre devint une terre d’accueil privilégiée pour ces hommes appelés francos dont l’histoire a longtemps été abordée par Marcelin Défourneaux, dans un ouvrage demeuré célèbre : Les Français en Espagne aux XIe-XIIe siècles (1949). Soixante ans après, l’évolution de nos connaissances justifient que la question soit reprise à nouveaux frais. L’une des difficultés majeures de ce travail sera de préciser le sens qu’il convient de donner au terme francos. Au regard des sources, le mot définit aussi bien la personne libre que celle venue du nord des Pyrénées. Dans ce second sens, il désigne les guerriers venus combattre contre les musulmans, mais également des artisans et des marchands. Il se rapporte enfin à des clercs qui participèrent à l’implantation de la Réforme qu’il s’agisse d’abbés, d’évêques ou de légats pontificaux. L’étude de leur implantation dans la vallée de l’Ebre conduira à s’interroger sur la notion d’étranger et sur leur insertion dans les formes d’organisation sociale nées de la Reconquista. Une fois précisée l’origine de ces hommes, l’importance de cette migration, son rythme et ses motifs, la recherche évaluera leur rôle économique et politique pour apprécier leur influence dans la construction identitaire des territoires chrétiens hispaniques. Les questions linguistiques, les échanges matrimoniaux et les rapports entretenus avec les populations autochtones feront l’objet d’une attention toute particulière, sans oublier la question de l’influence culturelle. / In the 11th and 12th centuries, populations from the other side of the Pyrenees came to settle down in the north Iberian peninsula. The Ebro valley was welcoming area for these men whose sources and historiography called francos. This topic has been studied by Marcelin Défourneaux in a famous book: Les Français en Espagne aux XIe-XIIe siècles (1949). Sixty years later, the evolution of the ressearch justifies this work. The first difficulty will be to define francos. With regard to sources, this terme denotes as well the free person as that the one coming from the north of the Pyrenees. The dynamics of exchange were determined to a large extent, though informally, by knights, churchmen, merchants, craftsmen, pilgrims and others travellers. The kings of Aragon and Navarre entrusted some migrants with the running of territories and goods. We will discuss this migration and analyze the steps of this process and the conditions on which it had been achieved. Migration from the North intensified in the eleventh and the twelfth centuries, when pilgrimage to Santiago de Compostela became a mass movement. We shall emphasize its role before discussing what was at stake in the transpyrenean relationships, the settlement ofterritories conquered by Christians and the war against the Muslims. Thanks to onomastics, we will consider the presence of foreigners in the towns and its relations with the local communities. With the migration of francos to Aragon and Navarre, a change took place in that region’s approach to architectural and artistic tradition.

A partir da análise do romance Sombras da Romãzeira, do escritor paquistanês Tariq Ali, a dissertação aborda a importância da civilização árabe na construção da cultura espanhola antes do período de Reconquista e o processo de expulsão de judeus e mouros, em virtude do fundamentalismo religioso cristão. / This work has the purpose to analyse the first Tariq Ali´s Islam Quintet Novel Shadows of the Pomegranate tree, according to the historical process of Reconquest, the Moorish cultural contribution in Spanish society and the presence of Catholic Fundamentalism in the Inquisition period of this nation.

A partir da análise do romance Sombras da Romãzeira, do escritor paquistanês Tariq Ali, a dissertação aborda a importância da civilização árabe na construção da cultura espanhola antes do período de Reconquista e o processo de expulsão de judeus e mouros, em virtude do fundamentalismo religioso cristão. / This work has the purpose to analyse the first Tariq Ali´s Islam Quintet Novel Shadows of the Pomegranate tree, according to the historical process of Reconquest, the Moorish cultural contribution in Spanish society and the presence of Catholic Fundamentalism in the Inquisition period of this nation.

This dissertation focuses on how the Marrakech-based Almohads and their independent Muslim rivals in eastern al-Andalus contested spiritual and temporal power. The rulers of Sharq al-Andalus opposed Almohad claims to a divinely granted authority rooted in a new messianic interpretation of the caliphate. Instead, they articulated a vision of legitimacy linked to earlier Sunni forms, and connected their rule more closely to the Abbasid caliphate in Baghdad than any previous Andalusī dynasty had done. One minted coins that included the name of the Abbasid caliph, and another received official permission from the Abbasids to rule as governor of al-Andalus. This dissertation examines the written sources, coins and architecture produced in the courts of Andalusī and Almohad rulers to explore how they legitimated their authority. It argues that the conflict among these Muslim rivals in many ways superseded their battles against Christians. The Almohads saw anyone—Muslim, Christian or Jewish—who did not submit to their rule and their conception of Islam as infidels, and said that jihad against non-Almohad Muslims was more important than jihad against Christians. Nevertheless, later Arabic sources attempted to cast the conflict between the independent rulers of al-Andalus and the Almohads as part of a broader Christian-Muslim clash. The alliances Andalusī rulers made with Christian kings, and, in some cases, their Christian roots, made their religious allegiance to Islam suspect. This attitude has continued in modern scholarship as well. This dissertation instead argues that the independent rulers of al-Andalus and their Almohad counterparts were engaged in a broader debate, common to the wider Islamic world, about what constituted righteous Islamic authority. As the population of the territories ruled by Muslims became majority Muslim, new groups began to gain power, eroding the primacy of the Arab caliphate. Like their Persian and Turkic contemporaries to the east, the Berber and Andalusī rulers of the Islamic west struggled to negotiate between the caliphal ideal of Islamic unity and the increasingly decentralized political world they encountered. Analyzing the conflicts among these rivals illuminates the questions that animated the Islamic world as new spiritual and political forms were emerging.

In 1492, the Catholic Monarchs Isabel and Ferdinand conquered Granada, the last Muslim Kingdom in Spain, issued the edict of expulsion of Jews and charged Christopher Columbus to find out a western route to Indies who by coincidence discovered America. These three momentous events led to construction of Spanish national unity and of the Spanish world empire. In this study, what we are looking for is the impact of the first two events, the conquest of Granada and the expulsion of the Jews, on the formation of the Spanish national unity and the Spanish nationhood vis-&agrave / -vis Jews and Muslims in its historical context. In this study, the concept of nation-building would be employed not in economic but in political, religious and cultural terms. This study, by using the historical analysis method, found that centuries-long Muslim and Jewish presence in Spain and the Spaniards&rsquo / fight for exterminating this religious, cultural and political pluralism led to the formation of unitary Catholic state and society in Spain in the period under consideration.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2014-02-21T20:36:23Z No. of bitstreams: 1 Silva, Marcio-Dissert-2013.pdf: 1161349 bytes, checksum: 3c38783be5647b14e00a7a6441138b96 (MD5) / Made available in DSpace on 2014-02-21T20:36:23Z (GMT). No. of bitstreams: 1 Silva, Marcio-Dissert-2013.pdf: 1161349 bytes, checksum: 3c38783be5647b14e00a7a6441138b96 (MD5) Previous issue date: 2013 / Nossa pesquisa analisa os conceitos de fronteira a serem empregados para o estudo do reino de Castela no século XIII. O recorte temporal que adotamos se concentra no período compreendido entre a vitória cristã em Las Navas de Tolosa e os anos finais do Reinado de Afonso X. Acreditamos que esta ofensiva marcou o início da projeção castelhana sobre Andaluzia, além de acentuar o processo de avanço das fronteiras de Castela em direção ao sul Mais do que isso, um estudo da sociedade de fronteira e sua forma de vida tem sua credibilidade como fator histórico precisamente por seu caráter de separação, não só de duas sociedades, mas de duas identidades distintas. Mesmo investigando com certo ardor o período do governo de Fernando III, nossa pesquisa mantém o foco nos anos em que Afonso X esteve à frente da coroa castelhana. / This dissertation examines the concepts of border to be used for the study of the Kingdom of Castile in thirteenth century. The time frame was adopt focuses on the period between the Christian victory in the battle of Las Navas de Tolosa and late reign of Alfonso X. We believe that victory marked the beginning of Castilian drive on Andalucia, and accentuates the process of advancing the frontiers of Castile towards south. Moreover, a study of frontier society and their way of life has its credibility as a historical factor precisely for its character of splitting not only two societies, but two distinct identities. Even investigating quite heartily the rule of Fernando III, our research keeps the focus on the years in which Alfonso X held the Castilian crown.

VOX developed out of the largest right-wing party, Partido Popular, and has since the announcement of their candidature 2013, acquired an increasingly stable support from the voters. Since the election 2018 they became the third biggest party in Spain. One of the core elements of VOX´s political discourse is the term Reconquista. Essentially this term is a historic religious term denoting the successive elimination of Muslim occupied area on the Iberian Peninsula and have through the Spanish history constituted a part of the Spanish identity and still do. This is the subject that I address in this paper, using a critical discourse analysis, I´ve examined how VOX interpret and use the term Reconquista on social media. The material used for this paper is constituted of three Instagram posts and three Youtube videos.   The results show that VOX interpret the term Reconquista as a source for the “true” Spanish identity. The analysis identified three themes that constitutes VOXS´s interpretation of the Reconquista, namely, the significance of places in the material, two contrasting world concepts, and lastly, War.  Through this interpretation VOX uses the term Reconquista as scale to construct a subjective “we” and “them” scenario. The term Reconquista is also used as a yardstick to measure how Spanish an entity is.

El presente artículo, inserto en el marco de los estudios cidianos, se propone señalar la existencia de una fuerte impronta del culto a la Virgen María en el Poema de Mio Cid (PMC), a partir del cual se articulan las escenas bélicas del poema y que se presenta como una proyección de las intenciones expansionistas de Castilla en el contexto de las guerras de reconquista española. Asimismo, se pretende demostrar la marcada influencia francesa en el culto mariano, que se puede apreciar a lo largo del texto, y su adopción por parte de la religiosidad peninsular, en particular, en relación con la ideología de cruzada que coincide con la cambiante noción de reconquista y se constituye como uno de los motores del poema. / This paper, inserted in the framework of the Cid studies, aims to identify the existence of a strong presence of the cult to the Virgin Mary in the Poema de Mio Cid (PMC), which articulates the battle scenes of the poem and is presented as a projection of Castile’s expansionist intentions in the context of the wars of Spanish reconquest. Likewise, it seeks to demonstrate the strong French influence in the Marian cult, which can be seen throughout the text, and its adoption by the religious Peninsula, particularly in relation to the ideology of crusade that matches the changing notion of reconquest and constitutes one of the main motives of the poem.

L’hispanité des musulmans d’Espagne est au centre d’un débat récurrent sur l’identité collective des Espagnols. En faisant de la présence politique des musulmans une parenthèse historique de huit siècles, le romancero les exclut non seulement de l’espace péninsulaire mais aussi de l’hispanité elle-même, il annonce ainsi l’expulsion définitive des Morisques de 1609. Un autre discours est pourtant développé durant le siècle qui suit 1492 ; les littératures hispano-arabe et aljamiada mais aussi parfois castillane en témoignent. Le roman hispano-mauresque français, un siècle plus tard, reprend le personnage du musulman d’Espagne qui devient le support d’une hispanité fantasmée qui se définit par les contacts avec le monde arabo-musulman via la Méditerranée. Le Maure de Grenade est alors un modèle littéraire qui fournit à l’Europe une représentation positive du monde arabo-musulman. Idéalisé, tolérant et généreux, le Moro n’est plus simplement un Espagnol, il est le support d’une réflexion sur la mixité religieuse et sur l’attachement collectif au lieu. / The Hispanic identity of Spanish Muslims is at the center of a recurring debate on the collective identity of Spaniards. By treating the political presence of the Muslims as a simple historical parenthesis which lasted for eight centuries, the Romancero excludes Spanish Muslims not only from the peninsula but also from Hispanic identity itself and heralds the final expulsion of the Moriscos in 1609. A different attitude was developed during the hundred years following 1492, as witnessed by the Hispano-Arabic and Aljamiada, but also sometimes the Castilian literature. The French Spanish-Moorish novel, a century later, redefines the character of the Spanish Muslim, which then becomes the basis for a fantasized Hispanic identity characterised by its contact with the Arab-Muslim world via the Mediterranean. The Moor of Granada becomes a literary model that provides Europe with a positive image of the Arab-Muslim world. Idealized, tolerant and generous, the Moro is no longer simply a Spaniard, but a pretext for reflecting on religious diversity and the link between a people and a place.

The main objective of this work, was to elaborate on the topic of Isabella I. of Castile. The main focus was an emphasis on historical facts, of which I derived from Czech and foreign literatures and historical compendiums. The first part describes the political and economic situation in the Ibe c y I b ' coronation. Further, I look at her biography with a focus on details that could testify about her character and personality. This section provides the basis and support for the second part of this thesis. Besides the historical books, I explore also studies in the field of psychology. In the second part I deal with the motives which led I b g g z d I' interested in her tendency to her fanatical behavior. The theme of the Spanish inquisition in this work occupies a marginal position. The whole work is written with the need to view Isabel from the most different ways. This is supported by typologies of her personality and her tendency to achieve her goals from her position. In conclusion, I summarize the thesis defense, which I had already set out in the introduction of this thesis. I wanted to defend this theory: "Isabela as the only one in the history of her family, was able to effectively complete the Reconquista. What helped her was - religious fanaticism, coupled with unusually strong internal...