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"In Muslims in Spain, 1492-1814: Living and Negotiating in the Land of the Infidel, Eloy Martín-Corrales surveys Hispano-Muslim relations from the late fifteenth to the eighteenth centuries, a period of chronic hostilities. Nonetheless there were thousands of Muslims in Spain during this time: ambassadors, exiles, merchants, converts, and travelers. Their negotiating strategies and the necessary support they found on both shores of the Mediterranean prove that relations between Spaniards and Muslims were based on reasons of state and a pragmatism that generated intense ties, both political and economic. These increased enormously after the peace treaties that Spain signed with Muslim countries between 1767 and 1791"--
The Spanish Craze is the compelling story of the centuries-long U.S. fascination with the history, literature, art, culture, and architecture of Spain. Richard L. Kagan offers a stunningly revisionist understanding of the origins of hispanidad in America, tracing its origins from the early republic to the New Deal. As Spanish power and influence waned in the Atlantic World by the eighteenth century, her rivals created the “Black Legend,” which promoted an image of Spain as a dead and lost civilization rife with innate cruelty and cultural and religious backwardness. The Black Legend and its ambivalences influenced Americans throughout the nineteenth century, reaching a high pitch in the Spanish-American War of 1898. However, the Black Legend retreated soon thereafter, and Spanish culture and heritage became attractive to Americans for its perceived authenticity and antimodernism. Although the Spanish craze infected regions where the Spanish New World presence was most felt—California, the American Southwest, Texas, and Florida—there were also early, quite serious flare-ups of the craze in Chicago, New York, and New England. Kagan revisits early interest in Hispanism among elites such as the Boston book dealer Obadiah Rich, a specialist in the early history of the Americas, and the writers Washington Irving and Henry Wadsworth Longfellow. He also considers later enthusiasts such as Angeleno Charles Lummis and the many writers, artists, and architects of the modern Spanish Colonial Revival in the United States in the late nineteenth and early twentieth centuries. Spain’s political and cultural elites understood that the promotion of Spanish culture in the United States and the Western Hemisphere in general would help overcome imperial defeats while uniting Spaniards and those of Spanish descent into a singular raza whose shared characteristics and interests transcended national boundaries. With elegant prose and verve, The Spanish Craze spans centuries and provides a captivating glimpse into distinct facets of Hispanism in monuments, buildings, and private homes; the visual, performing, and cinematic arts; and the literature, travel journals, and letters of its enthusiasts in the United States.
Christian-Muslim Relations, a Bibliographical History 9 (CMR 9) covering Western and Southern Europe in the period 1600-1700 is a further volume in a general history of relations between the two faiths from the seventh century to the early 20th century. It comprises a series of introductory essays and also the main body of detailed entries which treat all the works, surviving or lost, that have been recorded. These entries provide biographical details of the authors, descriptions and assessments of the works themselves, and complete accounts of manuscripts, editions, translations and studies. The result of collaboration between numerous leading scholars, CMR 9, along with the other volumes in this series is intended as a basic tool for research in Christian-Muslim relations. Section Editors: Clinton Bennett, Luis F. Bernabé Pons, Jaco Beyers, Karoline Cook, Lejla Demiri, Martha Frederiks, David D. Grafton, Stanisław Grodź, Alan Guenther, Emma Loghin, Gordon Nickel, Claire Norton, Reza Pourjavady, Douglas Pratt, Radu Păun, Peter Riddell, Umar Ryad, Mehdi Sajid, Cornelia Soldat, Karel Steenbrink, Davide Tacchini, Ann Thomson, Carsten Walbiner.
In the Western imagination, Spain often evokes the colorful culture of al-Andalus, the Iberian region once ruled by Muslims. Tourist brochures inviting visitors to sunny and romantic Andalusia, home of the ingenious gardens and intricate arabesques of Granada's Alhambra Palace, are not the first texts to trade on Spain's relationship to its Moorish past. Despite the fall of Granada to the Catholic Monarchs in 1492 and the subsequent repression of Islam in Spain, Moorish civilization continued to influence both the reality and the perception of the Christian nation that emerged in place of al-Andalus. In Exotic Nation, Barbara Fuchs explores the paradoxes in the cultural construction of Spain in relation to its Moorish heritage through an analysis of Spanish literature, costume, language, architecture, and chivalric practices. Between 1492 and the expulsion of the Moriscos (Muslims forcibly converted to Christianity) in 1609, Spain attempted to come to terms with its own Moorishness by simultaneously repressing Muslim subjects and appropriating their rich cultural heritage. Fuchs examines the explicit romanticization of the Moors in Spanish literature—often referred to as "literary maurophilia"—and the complex, often silent presence of Moorish forms in Spanish material culture. The extensive hybridization of Iberian culture suggests that the sympathetic depiction of Moors in the literature of the period does not trade in exoticism but instead reminded Spaniards of the place of Moors and their descendants within Spain. Meanwhile, observers from outside Spain recognized its cultural debt to al-Andalus, often deliberately casting Spain as the exotic racial other of Europe.
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In the medieval and early modern periods, Spain shaped a global empire from scattered territories spanning Europe, Africa, and the Americas. Historians either have studied this empire piecemeal—one territory at a time—or have focused on monarchs endeavoring to mandate the allegiance of far-flung territories to the crown. For Yuen-Gen Liang, these approaches do not adequately explain the forces that connected the territories that the Spanish empire comprised. In Family and Empire, Liang investigates the horizontal ties created by noble family networks whose members fanned out to conquer and subsequently administer key territories in Spain's Mediterranean realm. Liang focuses on the Fernández de Córdoba family, a clan based in Andalusia that set out on mobile careers in the Spanish empire at the end of the fifteenth century. Members of the family served as military officers, viceroys, royal councilors, and clerics in Algeria, Navarre, Toledo, Granada, and at the royal court. Liang shows how, over the course of four generations, their service vitally transformed the empire as well as the family. The Fernández de Córdoba established networks of kin and clients that horizontally connected disparate imperial territories, binding together religious communities—Christians, Muslims, and Jews—and political factions—Comunero rebels and French and Ottoman sympathizers—into an incorporated imperial polity. Liang explores how at the same time dedication to service shaped the personal lives of family members as they uprooted households, realigned patronage ties, and altered identities that for centuries had been deeply rooted in local communities in order to embark on imperial careers.
In 1502, a decade of increasing tension between Muslims and Christians in Spain culminated in a royal decree that Muslims in Castile wanting to remain had to convert to Christianity. Mary Elizabeth Perry uses this event as the starting point for a remarkable exploration of how Moriscos, converted Muslims and their descendants, responded to their increasing disempowerment in sixteenth- and early-seventeenth-century Spain. Stepping beyond traditional histories that have emphasized armed conflict from the view of victors, The Handless Maiden focuses on Morisco women. Perry argues that these women's lives offer vital new insights on the experiences of Moriscos in general, and on how the politics of religion both empowers and oppresses. Drawing on archival documents, legends, and literature, Perry shows that the Moriscas carried out active resistance to cultural oppression through everyday rituals and acts. For example, they taught their children Arabic language and Islamic prayers, dietary practices, and the observation of Islamic holy days. Thus the home, not the battlefield, became the major forum for Morisco-Christian interaction. Moriscas' experiences further reveal how the Morisco presence provided a vital counter-identity for a centralizing state in early modern Spain. For readers of the twenty-first century, The Handless Maiden raises urgent questions of how we choose to use difference and historical memory.
The kings of Castile maintained a personal cavalry guard through much of the fifteenth century, consisting of practicing Muslims and converts to Christianity. This privileged Muslim elite provides an interesting case-study to propose new theories about voluntary conversion from Christianity to Islam in the Iberian Peninsula, as well as the ways of assimilation of such a group into the local and courtly environments where they lived thereafter. Other subjects involved are the transformation of royal armies from feudal companies to regimented, professional forces including a well-trained cavalry, which in Castile was formed partly by these knights. Their descendants had to endure the changing policies conveyed by Isabel and Fernando, which increased discriminatory habits towards converts in Castilian society.
This is a revisionary study of Muslims living under Christian rule during the Spanish 'reconquest'. It looks beyond the obvious religious distinctions and delves into the subtleties of identity in the thirteenth-century Crown of Aragon, uncovering a social dynamic in which sectarian differences comprise only one of the many factors in the causal complex of political, economic and cultural reactions. Beginning with the final stage of independent Muslim rule in the Ebro valley region, the book traces the transformation of Islamic society into mudéjar society under Christian domination. This was a case of social evolution in which Muslims, far from being passive victims of foreign colonisation, took an active part in shaping their institutions and experiences as subjects of the Infidel. Using a diverse range of methodological approaches, this book challenges widely held assumptions concerning Christian-Muslim relations in the Middle Ages, and minority-majority relations in general.