Esta tese representa uma análise de variadas fontes sobre o problema mourisco especificamente no Reino de Granada ao longo do século XVI e começo do XVII quando se verifica a expulsão do grupo de origem muçulmana na Península Ibérica. A opção pela documentação principal recaiu na análise de crônicas da Guerra de Granada e Rebelião das Alpujarras (1568) e num tratado de cronista oficial sobre os mouriscos de Espanha (1606), incluindo também bandos, cartas, profecias e outros documentos oficiais e não oficiais da Coroa e dos próprios mouriscos, bem como algumas fontes inquisitoriais em especial de processos do reino granadino, ainda que, eventualmente, exista um olhar em indivíduos de outros reinos. O primeiro conjunto elaborado por cronistas não oficiais, para além de abordar os eventos relativos à revolta dos mouriscos, incluem documentos oficiais e manifestações de mouriscos e outras fontes. O trabalho dividido em cinco capítulos contempla uma discussão historiográfica sobre a questão mourisca, seguida de uma análise da documentação a respeito de seus costumes e cotidiano. O terceiro capítulo trata de profecias mouriscas que seriam um dos elementos para a explosão da revolta dos chamados naturais da terra. A seguir a tese aborda a segunda guerra de Granada (a primeira ocorreu a princípio do século XVI) conforme apresentada pelas crônicas de dois granadinos: um diplomata espanhol membro da importante família Mendoza (Diego Hurtado de Mendoza) e um soldado (Luis del Marmol Carvajal), também granadino, que atuou dos combates para subjugar os levantados. A parte final contempla um tratado do humanista jesuíta e cronista oficial, Pedro de Valência, que reflexiona e aconselha o rei Felipe III sobre os mouriscos. Esta parte se debruça ainda nos estertores da presença moura no território europeu da Monarquia Hispânica e da expulsão, valendo-se de fontes iconográficas e de escritos apologéticos da remoção dos mouriscos de Espanha. / This thesis represents an analysis of several sources on the Moorish problem specifically in the Kingdom of Granada during the XVI century and beginning of the XVII when it is verified the expulsion of the group of Muslim origin in the Iberian Peninsula. The main documentation were some chronicles of the War of Granada and Rebellion of the Alpujarras (1568) and a treatise of an official chronicler on the Moors of Spain (1606), also including bandos, letters, prophecies and other official and unofficial documents of the Crown and of the Moors themselves, as well as some inquisitorial sources especially of processes of the kingdom of Granada, although eventually there is a look at individuals from other kingdoms. The first set prepared by unofficial chroniclers, besides addressing the events related to the Moorish revolt, include official documents and manifestations of Moorish and other sources. The work divided into five chapters contemplates a historiographical discussion on the Moorish question, followed by an analysis of the documentation regarding its customs and daily life. The third chapter deals with Moorish prophecies that would be one of the elements for the explosion of the revolt of the called naturales de la tierra (land\'s naturals). Then the thesis deals with the Second War of Granada (the first occurred in the early sixteenth century) as presented by the chronicles of two Grenadines: a Spanish diplomat member of the important Mendoza family (Diego Hurtado de Mendoza) and a soldier (Luis del Marmol Carvajal ), who took part in the fighting to subdue those raised. The final part includes a treatise of the Jesuit humanist and official chronicler, Pedro de Valencia, who reflects and advises King Felipe III on the Moors. This part is focused on the rushing of the Moorish presence in the European territory of the Spanish Monarchy and the expulsion, using iconographic sources and apologetic writings of the removal of the Moors from Spain.

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<p>This thesis explores attitudes of Christians toward Islam and Muslims in Spain in the sixteenth century and intends to destabilize Islam's traditional place as adversary in Early-Modern Spanish history. My research aligns itself with and employs new trends in historiography that emphasize dissent and resistance exercised by individuals and groups at all levels of Spanish society in order to complicate popular notions about the extermination of Islam in Spain. I argue that within Spain there was, throughout the sixteenth century and after the expulsion of the Moriscos in the early seventeenth century, a continued interest in the religion and culture of Islam. I show that, far from isolating itself from Islam, Christian Spain was engaged with Muslims on multiple levels. The voluntary and involuntary migration of Spaniards to Muslim lands, for many emigrants of Christian decent, led to the embrace of a multicultural, multireligious, polylingual and polyethnic reality along the Mediterranean that was contrary to Spanish Counter-Reformation ideology. The dissertation includes textual examples from sixteenth-century Spanish and colonial "histories," and works by Cervantes, to support the argument that this official ideology, which has dominated historiography on this period, does not reflect much of the Spanish experience with non-Christians within and without its borders. My goal is to expose a context within the field of Early-Modern Peninsular studies for alternative forms of discourse that emphasize toleration for religious and cultural difference, interfaith and intercultural dialogue and exchange, and a basic interest in and curiosity about Islamic ways of life.</p> / Dissertation

At the beginning of the sixteenth century, the Muslims of the newly conquered territory of Granada rebelled against their Catholic Castilian and Aragonese masters. The Muslims of Granada were subsequently given the choice of expulsion or conversion, with many choosing to remain and convert to Catholicism. Beginning with these initial conversions, the question of Morisco Muslim-ness is one that has historians for years. For many scholars, Morisco religiosity represents a form of syncretic religion that blends both the Catholic and the Muslim in specific instantiations of religious practice. For others, the Moriscos represent a crypto-Islamic community that practiced a form of taqiyya, or the Islamic practice allowing Muslims to conceal their religious affiliation under duress or the threat of death. What these analyses fail to take into account is the performative aspects of Morisco religious practice at the boundaries of Catholicism and Islam. This dissertation intends to look at Moriscos as a suspect community from the perspective of the Spanish state, but also from the vantage point of the Moriscos themselves, who attempted to navigate the boundaries of Catholicism as articulated in legislation, polemical texts, and inquisitorial trials, while framing their religious practice in terms of cultural preservation. Similarly, this dissertation will examine the methods employed by the Moriscos in their performance of an oppositional Muslim identity set in direct contrast to a developing Spanish nationalism. Performance here is being employed to investigate how Moriscos, who represented a “fifth column” for the nascent Spanish state, constructed fluid identities that fluctuated in response to the socio-cultural and/or political context. / Religion

Thesis (M.A.)--University of Wyoming, 2008. / Title from PDF title page (viewed on Mar. 9, 2010). Includes bibliographical references (p. 50).

La presente tesis doctoral profundiza en la biografía de un personaje tunecino del siglo XVII: Sīdī Abū-l-Gayth al-Qashshāsh a través de la traducción y análisis de algunas partes de la obra hagiográfica titulada: Nūr al-armāsh fī manāqib Sīdī Abū-l-Gayth al-Qashshāsh. Una obra literaria única no sólo por su carácter biográfico, sino por su forma y su rareza en el contexto literario árabe magrebí del periodo moderno. Pretende, por una parte, resaltar el papel de dicho personaje, como acogedor y valedor de los moriscos que arribaron al Túnez del siglo XVII, adentrándose en las razones que movieron a este personaje a encabezar la acogida de los hispanomusulmanes. Todo ello en el contexto histórico-social de Túnez en la época citada, tanto en lo referido a los grupos vinculados con los moriscos como en el entorno del Dīwān otomano.

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.

In Spain, in 1501 the conversion of Muslims to Christianity was thought possible, hence the decreed baptisms; by the end of the century metanoia was deemed impossible. Similarly, religious otherness was thought to be surmountable; yet, it ultimately became indelible or racialized. These construction processes helped to discursively justify the expulsions of Christians, baptized descendants of Muslims, in the years 1609-1614. The importance of language in these justifications was arrived at through the study of referential language in texts, and a trans-Atlantic comparative approach. The discursive (re)construction and (re)inscription of otherness were traced through a variety of sixteenth-century ecclesial texts. Before these communities came to be named the so-called “moriscos” there were important changes in meaning and usage of other phrases and terms, such as “new Christian” and “newly converted.” The referential language was still in transition throughout the century and the processes are easily hidden by the historiographical premature and (over)use of the term “morisco.” Moreover, the full transition toward the racialized term “morisco” occurred closer to the eighteenth century and mostly across the Atlantic. The justifications rely on these communities being non-Christian and non-Spanish: suspect and alien. “Morisco” is not often a good metonymy. The fact that “moriscos” discursively came to be considered non-Spanish and non-Christian did not mean that there was actual discernible or insurmountable otherness. Therefore, a level of difference in the peninsula was posited through the study of referential language related to Amerindians before and after baptism: especially given that Amerindians remained “indios” after baptism—an indication that difference could be overcome in the peninsula. Furthermore, an analysis of the Sistema de Castas where “morisco” was used revealed that the proliferation of categories on both sides of the Atlantic was to prevent these communities from ever reaching the status of old Christian or Spanish.

Ce mémoire offre un précis de l’histoire de la communauté morisque et une brève étude de sa situation sociale et linguistique avant et après son expulsion de la Péninsule Ibérique. Pour le deuxième de ces aspects, nous avons sélectionné le cas du groupe morisque qui s’est acheminé vers la Régence de Tunis entre 1609 et 1614. L’objectif général de ce travail est de souligner l’évolution de la situation sociale et linguistique des morisques dans deux contextes différents, le péninsulaire et le tunisien, dont les valeurs identitaires n’ont pas été les mêmes. Dans la première partie de ce travail, une fois défini le concept de morisque et contextualisés quelques évènements historiques qui ont précédé l’expulsion, ainsi que les conséquences de cette dernière, nous décrivons la complexité de la situation linguistique des morisques, nous exposons les facteurs qui ont eu de l’influence sur leur relative acculturation et nous montrons l’impact qu’a eu leur changement progressif de langue sur leur façon de parler et d’écrire l’arabe et le castillan. Dans la deuxième partie, nous essayons d’identifier les facteurs qui ont contribué à la préservation de leur identité hispanique et de leur langue castillane en Tunisie et ceux qui les ont menés à une assimilation totale. Finalement, nous présentons un résumé de leur héritage linguistique dans les deux sociétés, la tunisienne et l’espagnole, ainsi qu’une série d’annexes qui complètent le travail. / This work offers a précis of the history of the Moriscos community and a brief study of its social and linguistic situation before and after its expulsion of the Iberian Peninsula. For the second of these aspects, the case of the Moriscos group headed for the Regency of Tunis between 1609 and 1614 has been selected. The general goal of this work is to highlight the evolution of the Moriscos social and linguistic situation in two different contexts, the Peninsular Spanish and the Tunisian one, whose identity values were not the same. In the first part of this work, once the concept of Moriscos is defined and some of the historical events preceding the expulsion are contextualized, as well as the consequences of that one, there is a description of the complexity of the Moriscos linguistic situation, a presentation of the factors that prompted their relative acculturation and an observation of the impact of their progressive language change over their way of speaking and writing the Arabic and the Castilian. In the second part of the work, there is an effort to identify the factors that played a part in the preservation of their Hispanic identity and their Castilian language in Tunisia, and those that led to their complete assimilation. Finally, a summary of their linguistic legacy in both societies: the Tunisian and the Spanish one, is presented as well as a serie of annexes that complete the work. / Esta memoria ofrece un compendio de la historia de la comunidad morisca y un breve estudio de su situación social y lingüística antes y después de su expulsión de la península ibérica. Para el segundo de estos aspectos se ha seleccionado el caso del grupo morisco que se encaminó hacia la Regencia de Túnez entre 1609 y 1614. El objetivo general de este trabajo es poner de relieve la evolución de la situación social y lingüística de los moriscos en dos contextos diferentes, el peninsular y el tunecino, cuyos valores identitarios no fueron los mismos. Una vez definido el concepto de morisco y contextualizados algunos de los acontecimientos históricos que precedieron a la expulsión, así como las consecuencias de esta, se describe en la primera parte del trabajo la complejidad de la situación lingüística de los moriscos, se exponen los factores que influyeron en su relativa aculturación y se muestra el impacto que tuvo su progresivo cambio de lengua sobre su modo de hablar y de escribir el árabe y el castellano. En la segunda parte del trabajo se intenta identificar los factores que contribuyeron a la conservación de su identidad hispana y su lengua castellana en Túnez y aquellos que llevaron a su asimilación total. Por último, se presenta un compendio de su legado lingüístico en ambas sociedades, la tunecina y la española, así como una serie de anexos que completan el trabajo. / تقدّم هذه الدراسة خلاصة لتاريخ الموريسكيين وبحثا موجزا عن حالتهم الاجتماعية واللّغوية قبل وبعد طردهم من شبه الجزيرة الايبيريّة. لمعرفة هذا الجانب الأخير، اخترنا تناول المجموعة التي توجّهت الى الإيالة التونسية ما بين 1609 و1614. الهدف العام من هذا البحث هوتسليط الضوء على تطور الحالة الاجتماعية واللّغوية للموريسكيين في مجتمعين مختلفين، الاسباني والتونسي، اللّذين لم يكن لهما نفس مقومات الهويّة. بعد التعريف بالمصطلح موريسكي ووضع بعض الاحداث التاريخيّة التي سبقت الطرد وعواقب هذا الاخير في سياقها، نتطرق في الجزء الاول من هذا البحث الى الوضع اللّغوي المعقّد للموريسكيين والى العوامل التي كان لها تاثير في اندماجهم النسبي في المجتمع الاسباني، كذلك الى مدى تأثيرتغيير لغتهم التدريجي على طريقة كلامهم وكتابتهم باللغتينن العربية والقشتاليّة. كما نحاول في الجزء الثاني تحديد العوامل التي ساهمت في احتفاظهم بهويتهم الاسبانيّة وبلغتهم القشتاليّة في تونس وتحديد تلك التي ادّت الى اندماجهم الكلّي في المجتمع. اخيرا نقدم ملخصا للموروث اللّغوي الموريسكي في كلا المجتمعين التونسي والاسباني، كذلك مجموعة من الملاحق تكمل البحث

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