Granada, Between the Z¯Irids and the Nasrids
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Hostages and the Dangers of Cultural Contact: Two Cases from Umayyad Cordoba*
MARIBEL FIERRO Hostages and the Dangers of Cultural Contact: Two Cases from Umayyad Cordoba* Hostages are captives of a peculiar sort. Rather than having been captured during war, they are in the hands of the enemy as free persons who have temporarily lost their freedom, either because they were given and kept as a pledge (for example, for the fulfilment of a treaty) or in order to act as a substitute for someone who has been taken prisoner1. The prisoner, usually an important person, can regain his or her freedom under certain conditions, usually by the payment of a ransom. When those conditions are fulfilled, the hostage is released. In the medieval period, the taking of hostages was linked to conquest, the establishment of treaties, and the submission of rebels. The Spanish word for »hostage« (rehén, pl. rehenes) derives from the Arabic root r.h.n (which produces, in Classical Arabic, rāhin, pl. rahāʾin)2, and this origin attests to the fact that the practice of taking hostages was widespread in medieval Iberia and more generally in the Mediterranean3. The Muslims had not, however, invented it4. We lack specific studies dealing with hostages in Islamic lands and the procedures related to their taking and release, as well as their life as hostages, in spite of the fact that medieval historical and, more generally, literary sources are full of references to this widespread, persistent, and accepted practice which had advantages for both par- * This paper was undertaken as part of the project »Knowledge, heresy and political culture in the Islamic West (second/eighth–ninth/fifteenth centuries) = KOHEPOCU«, F03049 Advanced Research Grant, European Research Council (2009–2014). -
Medieval Spain
1 MEDIEVAL SPAIN 6 Which photos show legacies from the Visigothic period? LET’S BEGIN 1 Do you recognise the building in the large photo? Does the architectural style look the same or different to buildings in your town? 2 Which of these periods came before the Middle Ages? Which one came after? the Modern Age • Ancient History 3 What are some of the legacies of the Roman Empire that we can find in Spain today? 4 Which groups of people do you think lived in the Iberian Peninsula during the Middle Ages? What do you know? Let’s find out! Useful language I think … came before / after the Middle Ages. 7 Reflect 1 Look at the timeline and match the sentences in your notebook. 218 BC AD 711 1492 Roman rule Moorish rule Christian rule 200 400 600 800 1000 1200 1400 1500 ANCIENT HISTORY MIDDLE AGES AD 476 Visigothic rule a The Visigoths ruled in the Iberian Peninsula … 1 … in Ancient History. b The Visigoths and the Moors ruled … 2 … in the Iberian Peninsula in the Middle Ages. c The Romans ruled in the Iberian Peninsula … 3 … around 1,000 years. d The Middle Ages in Spain lasted for … 4 … after the fall of the Western Roman Empire. 2 Say what each photo is. Order the photos from oldest to newest. a b c 3 What is the centre of your town like? a Are the streets narrow or wide? b Does the centre of your town look the same as it does in the suburbs? How are they different? c Think of two famous monuments in your town. -
RÍO GENIL Los Paisajes Fluviales En La Planificación Y Gestión Del Agua
RÍO GENIL Los paisajes fluviales en la planificación y gestión del agua INFORMACIÓN GENERAL Características físicas Datos hidrológicos 1. Extensión de la cuenca (km2): 8.278. 1. Precipitación media anual (mm/m2): 556. 2. Longitud del río (km.): 361. 2. Aportación media anual (Hm3): 1.101. 3. Nacimiento: Güejar Sierra (Granada). 3. Régimen hídrico: - Cabecera: temporal. 4. Desembocadura: Palma del Río (Córdoba). - Tramo medio y bajo: permanente. 5. Desnivel total (m.): 2.177. 4. Régimen hidráulico: 6. Pendiente media (milésimas): 5`86. - Cabecera: torrencial. - Tramo medio y bajo: tranquilo. 7. División administrativa: - Andalucía: Córdoba: Aguilar de la Frontera, Cabra, Lucena, Puente Otros datos de interés Genil y Santaella. 1. Embalses existentes: Canales, Iznájar, Quéntar, Cubillas, Granada: Alhama de Granada, Güejar Sierra, Illora, Iz- nalloz, Loja y Montefrío. Colomera, Bermejales, Malpasillo y Cordobilla. Está Jaén: Alcalá la Real. proyectado el embalse Jesús del Valle. Málaga: Alameda, Antequera y Sierra de Yeguas. 2. Principales afluentes: Monachil, Darro, Cubillas, Cacín, Sevilla: Estepa, Écija y Osuna. Anzur, Cabra y Blanco. - 444 - Los paisajes fluviales en la cuenca del Guadalquivir - 445 - Los paisajes fluviales en la planificación y gestión del agua - 446 - Los paisajes fluviales en la cuenca del Guadalquivir CARACTERIZACIÓN PAISAJÍSTICA Estructura geológica y morfológica Tres son las zonas fundamentales por las que discurre el río Genil desde su nacimiento en Sierra Nevada hasta la desembocadura en el río Guadalquivir. La primera de ellas se corresponde con la zona de alta montaña, aguas arriba de la Aglomeración Urbana de Granada; la segunda con las zonas aluviales de la Vega de Grana- da, mientras que la tercera se sitúa aguas abajo de Puente Genil. -
Some Overlooked Realities of Jewish Life Under Islamic Rule in Medieval Spain
Comparative Civilizations Review Volume 68 Number 68 Spring 2013 Article 4 4-1-2013 Some Overlooked Realities of Jewish Life under Islamic Rule in Medieval Spain Dario Fernandez-Morera Follow this and additional works at: https://scholarsarchive.byu.edu/ccr Recommended Citation Fernandez-Morera, Dario (2013) "Some Overlooked Realities of Jewish Life under Islamic Rule in Medieval Spain," Comparative Civilizations Review: Vol. 68 : No. 68 , Article 4. Available at: https://scholarsarchive.byu.edu/ccr/vol68/iss68/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Comparative Civilizations Review by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Fernandez-Morera: Some Overlooked Realities of Jewish Life under Islamic Rule in Me Comparative Civilizations Review 21 Some Overlooked Realities of Jewish Life under Islamic Rule in Medieval Spain Dario Fernandez-Morera [email protected] It is widely accepted that under Islam the Jewish community of Spain briefly enjoyed a “Golden Age.” However, it is far less widely understood that Muslim, Christian, and Jewish legal and historical sources indicate that favorable treatment violated medieval Islamic law and also that even under the best circumstances, Jews remained subject to the vicissitudes of their condition as dhimmis (“protected” non-Muslims). If there was brief good treatment, it was because of tactical needs of particular Muslim rulers, not legal considerations. Marginalized groups who side with a successful invader normally see their status rise with a change in the political fortunes.1 The Jewish community of Spain was no exception. -
COURSE INFORMATION History of Al-Andalus Code Number
COURSE INFORMATION History of al-Andalus Code number: 101010308 Degree in History Academic Year: 2019-2020 Elective course. 4th year First semester: 3 hours a week, 2 days a week 6 credits TEACHING STAFF Prof.: Alejandro García-Sanjuán Department: History, Geography and Anthropology Office: Building 12, high, right Phone: +34 959 219151 E-mail: [email protected] Office hours: First Semester: Thursday and Friday, 9,00-12,00 h PROGRAMME 1. DESCRIPTION Study of the history of al-Andalus, an Arab and Islamic country in Iberia during the Middle Ages, from the Muslim conquest (711) to the fall of Granada (1492). 2. PREREQUISITES History of al-Andalus is an open course, suitable for students with different academic backgrounds and profiles. Especially recommended for students of History, Religious Studies, or Arabic and Islamic Studies. 3. OBJECTIVES/LEARNING OUTCOMES The main subjects will be addressed following the different periods in which the history of al-Andalus is usually divided. These subjects range from historiographical issues (the problematic insertion of al-Andalus into the modern notion of history of Spain) to specific issues of particular significance to each period: the development of Islamization and Arabization, the establishment of the Umayyad State, the Caliphate of Córdoba, the production and transmission of knowledge, the war against the Christians, the urbanization process, the dependence of foreign Islamic powers (Almoravids and Almohads), the affirmation of an Andalusi identity, etc. 4. TEACHING METHODOLOGY Five classes of 1.5 hours (7.5 hours) will be devoted to each one of the five units. The classes are taught through Ppoint presentations aimed at supporting the class explanations, and intended to acquaint the student with historical sources through the use of images (maps, graphics, numismatics, epigraphy) and texts. -
The Berber Identity: a Double Helix of Islam and War by Alvin Okoreeh
The Berber Identity: A Double Helix of Islam and War By Alvin Okoreeh Mezquita de Córdoba, Interior. Muslim Spain is characterized by a myriad of sophisticated and complex dynamics that invariably draw from a foundation rooted in an ethnically diverse populace made up of Arabs, Berbers, muwalladun, Mozarebs, Jews, and Christians. According to most scholars, the overriding theme for this period in the Iberian Peninsula is an unprecedented level of tolerance. The actual level of tolerance experienced by its inhabitants is debatable and relative to time, however, commensurate with the idea of tolerance is the premise that each of the aforementioned groups was able to leave a distinct mark on the era of Muslim dominance in Spain. The Arabs, with longstanding ties to supremacy in Damascus and Baghdad exercised authority as the conqueror and imbued al-Andalus with culture and learning until the fall of the caliphate in 1031. The Berbers were at times allies with the Arabs and Christians, were often enemies with everyone on the Iberian Peninsula, and in the times of the taifas, Almoravid and Almohad dynasties, were the rulers of al-Andalus. The muwalladun, subjugated by Arab perceptions of a dubious conversion to Islam, were mired in compulsory ineptitude under the pretense that their conversion to Islam would yield a more prosperous life. The Mozarebs and Jews, referred to as “people of the book,” experienced a wide spectrum of societal conditions ranging from prosperity to withering persecution. This paper will argue that the Berbers, by virtue of cultural assimilation and an identity forged by militant aggressiveness and religious zealotry, were the most influential ethno-religious group in Muslim Spain from the time of the initial Muslim conquest of Spain by Berber-led Umayyad forces to the last vestige of Muslim dominance in Spain during the time of the Almohads. -
Table of Contents: Lesson Set for “Cities of Light”
TABLE OF CONTENTS: LESSON SET FOR “CITIES OF LIGHT” BASIC LESSONS ENRICHMENT LESSONS INTRODUCTORY ACTIVITIES 1: Vocabulary Lesson 7: Map Activities ● Words and definitions by segment ● Al-Andalus in world/regional history ● Introduction to quotes by experts & ● Al-Andalus the Jewel: geographic characteristics context clues of the Iberian Peninsula 2: Viewers Guide 8: Introduction to the Abrahamic Faiths ● Overview of each film chapter ● Background reading and activity MAKING THE POINT OF THE FILM 3: Reading a Historical Map Sequence 9: Material Culture: Achievements of al-Andalus ● Outline maps showing periods in al- ● Material culture in al-Andalus in text and image Andalus history (sciences, arts, technologies, crafts) 4: Timeline Activity 10: Andalusian Literature [Primary Source ● Tracing the chronology of events and Activity]: periods in Andalusian history ● Poetry highlighting aspects of life in al-Andalus, with analysis (technology, reflections on politics, social life) 5: Discussing the Film 11: Story of the Transfer of Knowledge from the ● Questions for each film segment Ancients to Islamic Spain to Europe 12: Legend vs. History: Will the Real El Cid Please Stand Up? CONCLUDING ACTIVITIES 6: Tolerance and Intolerance: 13: Analyzing Secondary Sources: How Do Conditions and Outcomes Modern Historians Assess the Significance of a. Questions, Flow Charts & Keys Muslim Spain? b. Applying the film’s message to our times ● How do historians view the legacy of Spain ● What lessons can we draw from this legacy? SPECIAL FEATURE: Historical Fiction: The Sword CITIES OF LIGHT Film, website, and curriculum lesson plans made possible with support from Unity Productions Foundation, the U.S. Department of Education Title VI grant awarded to Georgetown University, and the United States Institute of Peace. -
An Architectural Heritage with Strong Islamic Influence
Fernando Branco Correia, Int. J. of Herit. Archit., Vol. 1, No. 4 (2017) 640–653 SOUTHERN PORTUGAL – AN ARCHITECTURAL HERitaGE WITH STRONG ISLAMIC INFLUENCE FERnando BRANCO CORREIA CIDEHUS – Universidade de Évora, Portugal. ABSTRACT The western part of al-Andalus was a peripheral zone of the Islamic World, far from the area of the Gua- dalquivir River and the Mediterranean coast. But in this western area there are important architectural elements from the Islamic era. In addition to the reuse of defensive and civilian structures from Roman times, there were military building programmes on the coastlines, from the 9th century onwards, with the arrival of Norse raiders. Moreover, some chronicles refer, for the 10th and 11th centuries, to the con- struction of ‘qasaba’(s) (military enclosures) in some cities and the total reconstruction of city walls. Recent archaeological activity has made evident traces of small palaces, houses and city walls but there is also an architectural heritage visible relative to other buildings – such as mosques and even small ‘ribat’(s) along the coastline. Some techniques, like that of ‘rammed earth’, are known to have been common in the Almohad period. In general terms, one can identify several remnants of buildings – religious, civil and military – with different construction techniques and traditions, not only the reuse of older constructions but also the erection of new buildings. On the other hand, it is possible to find parallels to these buildings in such varied areas as other parts of the ancient al-Andalus, North Africa, Syria and even Samarra (Iraq). This area of the Iberian Peninsula, described in chronicles as Gharb al-Andalus, is a hybrid region, where different traditions converged, taking advantage of the legacy of previous periods, mixing that legacy with contributions from North Africa, different areas of the Mediterranean and even the Middle East. -
The Islamic Legacy of Spain Dr
© 2006 Deveny 1 The Islamic Legacy of Spain Dr. Thomas Deveny, McDaniel College Islam in Spain National Geographic: what was the most important city in the world in the year 1000? “Spain is Different” (or: “Europe ends at the Pyrenees”) Geography: Al-Andalus Córdoba Sevilla Granada (Toledo, etc.) History: Islamic Presence: 711-1492 and beyond Spain at the beginning of the eighth century; the invasion Córdoba: Umayyad Emirate (756-929): Abd ar-Rahman “The Immigrant” Umayyad Caliphate (929-1031): Abd ar-Rahman III (Medina az-Zahra) Al-Mansur: “aceifas” Sevilla: Taifa Kingdoms (1031-1090) Hispano-Muslim , Berber, Slavs; Toledo reconquered: 1085 The Almohavids and Almohads (1090-1212): Berber reform movements Granada: Nasrid Dynasty Muhammed ibn Nasr: Coexistence: Mozárabes, mudéjares; moriscos Alfonso X (1221-1284): school of translators in Toledo Edict of expulsión: 1609 Art and Architecture Architectural features: arches, alfiz, ajimez, mocárabes, azulejos Córdoba: Great Mosque; Medina az-Zahra Sevilla: Giralda, Almorávid walls, etc. Granada: Alhambra, Generalife Toledo, Málaga, Valencia, Zaragoza, Teruel, etc. Agriculture The Green Revolution Scientific Legacy Mathematics: numeric system Translations of Euclides “Las Tablas” Optics Astronomy © 2006 Deveny 2 Cultural Legacy Philosophy Ibn Rushd (Averroes) Maimómedes Poetry Jarchas Ibn Hasm: The Ring of the Dove History Ibn Jaldún Daily Life Language Customs Exhibits, web sites Language Administration: aduana, alcalde, Science:álgebra, cenit, cifra Home: almohada, alfombra, taza Agriculture: -
La Alhambra Y El Generalife De Granada
Artigrama, núm. 22, 2007, 187-232 — I.S.S.N.: 0213-1498 La Alhambra y el Generalife de Granada JOSÉ MIGUEL PUERTA VÍLCHEZ* Resumen Se ofrece aquí una síntesis sobre el conjunto monumental de la Alhambra y el Generalife atendiendo a su evolución histórica y a sus principales características constructivas, decorati- vas y simbólicas, a partir de las aportaciones de la tradicional y reciente historiografía, y pres- tando especial atención a los textos árabes nazaríes y a los nuevos datos toponímicos, históri- cos, poéticos y funcionales que de algunos importantes espacios alhambreños han aparecido recientemente. A synthesis about the monumental site of the Alhambra and Generalife is given here, according to its historical evolution and its main constructive, decorative and symbolic cha- racteristics. The article takes the contributions of traditional and recent historiography as a starting point, paying special attention to Nasrid Arabic texts and the new toponymical, his- torical, poetic and functional data recently arisen about some important spaces of the Alham- bra. * * * * * El derrumbamiento del estado almohade y la subsecuente creación del reino nazarí de Granada por parte de Muhammad b. Yusuf b. Nasr Ibn al-Ahmar, conlleva el desarrollo de una nueva y postrera actividad edi- licia islámica en el reducido territorio de al-Andalus, que brillará con luz propia hasta la actualidad por haber creado el excepcional conjunto monumental de la Alhambra y el Generalife, síntesis y culminación de la gran arquitectura andalusí, hoy Patrimonio de la Humanidad y uno de los sitios con mayor poder de atracción sobre multitud de personas de todas las geografías. -
La Alhambra in Granada, One of the Most Beautiful and Admired Monuments in the Wold
La Alhambra in Granada, one of the most beautiful and admired monuments in the wold. An old legend says that the Alhambra was built by night, in the light of torches. Its reddish dawn did believe the people of Grenada that the color was like the strength of the blood. The Alhambra, a monument of Granada for Spain and the world. La Alhambra was so called because of its reddish walls (in Arabic, («qa'lat al-Hamra'» means Red Castle ). It is located on top of the hill al-Sabika, on the left bank of the river Darro, to the west of the city of Granada and in front of the neighbourhoods of the Albaicin and of the Alcazaba. The Alhambra is one of the most serenely sensual and beautiful buildings in the world, a place where Moorish art and architecture reached their pinnacle. A masterpiece for you to admire, and it is in Granada, a city full of culture and history. Experience the beauty and admire this marvel of our architectural heritage. Let it touch your heart. Granada is the Alhambra and the gardens, the Cathedral, the Royal Chapel, convents and monasteries, the old islamic district Albayzin where the sunset is famous in the world or the Sacromonte where the gypsies perform flamenco shows in the caves where they used to live...Granada is this and many more things. The Alhambra is located on a strategic point in Granada city, with a view over the whole city and the meadow ( la Vega ), and this fact leads to believe that other buildings were already on that site before the Muslims arrived. -
RECONQUEST and REPOPULATION Ence Close to the Church of a Spring Enclosed by Ma- from North Africa Who Overthrew the Visigothic King- Sonry of the Same Period
RECONQUEST AND REPOPULATION ence close to the church of a spring enclosed by ma- from North Africa who overthrew the Visigothic king- sonry of the same period. It is likely that the site was dom in 711. Modern historians have questioned the part of a royal estate. validity of this traditional concept, but Derek Lomax ROGER COLLINS pointed out that the Reconquest was “an ideal invented by Spanish Christians soon after 711” and developed Bibliography in the ninth-century kingdom of Asturias. Given the failure of the Muslims to occupy the Collins, R., Early Medieval Spain: Unity in Diversity, entire Iberian Peninsula, several tiny, independent 400–1000. London, 1983, 108–45. kingdoms and counties emerged in the foothills of the Navascue´s, J. M. de. La dedicacio´n de San Juan de Ban˜os. Palencia, 1961. Cantabrian and Pyrenees mountains, namely, Asturias, Thompson, E. A. The Goths in Spain. Oxford, 1969, Leo´n, Castile, Navarre, Arago´n, and Catalonia. The 199–210. idea of reconquest originated in Asturias, where King Pelayo (718–737), the leader of a hardy band of moun- taineers, proclaimed his intention to achieve the salus RECEMUND Spanie—the “salvation of Spain”—and the restoration Bishop of Elvira and caliphal secretary (mid-tenth cen- of the Gothic people. His victory over the Muslims at tury). Known to the Arabs as Rabi ibn Sid al-Usquf, Covadonga in 722 is traditionally taken as the begin- the Christian Recemund served as a secretary under ning of the Reconquest. A ninth-century chronicler af- the caliph Abd al-Rah.ma¯n III (929–961).