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 overdue 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 research of the Converso and Morisco phenomena is not just vital for these students all in favour of Spanish society and tradition, yet for teachers all over attracted to the problems of id, Otherness, nationalism, spiritual 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 info for Conversos and Moriscos in Late Medieval Spain and Beyond, Volume One: Departures and Change
Denis Menjot, “La contrebande dans la marche frontière murcienne au bas Moyen Âge,” in Homenaje al profesor Juan Torres Fontes. , Murcia, 1987, II, pp. 1073–1083. 12 Manuel González Jiménez, “La frontera entre Andalucía y Granada: realidades bélicas, socio-económicas y culturales,” La incorporación de Granada a la corona de Castilla, M. A. , Granada, 1993, pp. 87–145. 13 Leonard C. Harvey, Islamic Spain 1250 to 1500, Chicago and London, 1990, p. 246. 14 María C. Quintanilla Raso, “Consideraciones sobre la vida en la frontera de Granada,” III Coloquio de historia medieval andaluza, Jaén: Diputación Provincial, 1984, pp.
Connection of the dhimma with the Islamic principle of not setting oneself up against the other revealed religions, but to come to complete them, in Mahmud Makki, “El islam frente a las minorías cristianas,” Actas de las I Jornadas de Cultura Islámica. Toledo 1987. Al-Andalus, Ocho Siglos de Historia, Madrid, 1989, pp. 43–49 (p. 43). 31 F. Simonet, Historia de los mozárabes de España, p. 360. , pp. 434–436), presided over, in his name, by the collaborationist metropolitan of Seville, Recafredo (I.
17–62 (p. 40). 59 According to Ramón Gonzálvez, “Toledo is not only a city of minorities but a city of liberties,” in “La sociedad toledana bajomedieval (siglos XII–XIV),” I Congreso Internacional de las Tres Culturas, Toledo, 1983, pp. 141–155 (p. 153). “Toledo symbolises living together. ” in Toledo, siglos XII–XIII. Musulmanes, cristianos y judíos: la sabiduría y la tolerancia, L. , Madrid, 1992, pp. 251–261 (p. 256). 60 As Robert I. Burns points out, medieval cultures “were intrinsically religious, with a stubborn exclusiveness,” The Crusader Kingdom of Valencia, I, p.