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Arquitectura Doméstica Tardoandalusí Y Morisca

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Arquitectura Doméstica Tardoandalusí Y Morisca ALEJANDRO PÉREZ ORDÓÑEZ CONSEJO SUPERIOR DE INVESTIGACIONES CIENTÍFICAS (CSIC) ESCUELA DE ESTUDIOS ÁRABES LABORATORIO DE ARQUEOLOGÍA Y ARQUITECTURA DE LA CIUDAD (LAAC) TRABAJO DE INVESTIGACIÓN TUTELADA Codirigido por el Dr. Rafael López Guzmán (U. Granada) y el Dr. Julio Navarro Palazón (CSIC) ARQUITECTURA DOMÉSTICA TARDOANDALUSÍ Y MORISCA: APROXIMACIÓN AL MODELO DE FAMILIA Y A SU PLASMACIÓN EN LA ARQUITECTURA Y EL URBANISMO DE LOS SIGLOS XIII AL XVI Granada, 2008 La finalidad (al-mutammima) es aquello por lo que el agente (al-f×þila) realiza su acción con la materia (þun½ur), como preguntarse ¿para qué hacer una copa?, y se responde, para beber, o como la casa (bayt) que construye el albañil (al-bann×ÿ), ¿para qué la hace?: para que sea habitada; la causa de la edificación (buny×n) de una casa son sus moradores al servicio de los cuales se construye; es la causa final por la que se realiza esa acción. IBN ©AZM, “al-Radd þalà l-Kind÷ al-faylasýf”, en Ras×ÿil Ibn ©azm al-Andalus÷, ed. de I¬s×n þAbb×s, Beirut, Muÿassasat al-þArabiyya li-l-Dir×s×t wa-l-Na¹r, 4 v., 1980-1983, vol. IV, p. 389. Y Dios os ha dado habilidad para construir vuestras casas como lugares de descanso, y os ha dotado de destreza para hacer viviendas con pieles de animales –fáciles de manejar cuando viajáis y cuando acampáis-. Qur'an: Sura 16. La Abeja, 80. La honra para unos está Dentro de una… Para otros está Encadenada… a… Una cama, a una cocina,… Unos y otros No saben ni lo que es LA HONRA Porque nunca han estado Sólo en una cama, En una cocina,… Ni en una mujer. LAMIAE EL AMRANI: “Palabras”. Un suspiro inapreciable de una noche cualquiera. Poemas leídos en el Carmen de la Victoria (Albayzín, Granada) con motivo de su centenario (1907-2007). Para las palabras, nombres y expresiones árabes se ha seguido el sistema de transcripción de árabe a español de la revista Al-QanÐara: ق – q ا – ÿ ك – k ب – b ل – l ت – t م – m ث – £ ن – n ج – ¥ ه – h ح – ¬ و – w خ – j ي – y د – d ذ – ² no se transcribe (ء) hamza inicial ر – r ز – z a (en estado absoluto) y at = (ة) t×ÿ marbýÐa س – s (en estado constructo) ¹ – ش -al- (aun ante solares) y -l = (ال) Artículo ص – ½ precedido de palabra terminada en vocal ض – Å ط – Ð vocales = a, i, u (breves); ×, ÷, ý (largas) ظ – Þ diptongos = ay, aw ع – þ غ – g à = (ى) alif maq½ýra ف – f ARQUITECTURA DOMÉSTICA TARDOANDALUSÍ Y MORISCA: APROXIMACIÓN AL MODELO DE FAMILIA Y A SU PLASMACIÓN EN LA ARQUITECTURA Y EL URBANISMO DE LOS SIGLOS XIII AL XVI 1. INTRODUCCIÓN. OBJETIVOS Y METODOLOGÍA 7 2. LA VIVIENDA ANDALUSÍ. APROXIMACIÓN TIPOLÓGICA Y EVOLUTIVA. APORTACIONES DE LA ARQUEOLOGÍA 15 2.1. TIPOLOGÍAS RESIDENCIALES ANDALUSÍES: CASA-BLOQUE Y CASA-PATIO. 16 2.1.1. PARTES CONSTITUTIVAS DE LAS VIVIENDAS 25 2.1.1.1. Zaguán 25 2.1.1.2. Patio 30 2.1.1.3. Salón y alhanías 32 - Las alhanías 35 2.1.1.4. Pórticos y galerías 39 2.1.1.5. Cocina 41 2.1.1.6. Letrinas 42 2.1.1.7. Plantas altas (algorfas y almacerías) 44 2.2. EVOLUCIÓN HISTÓRICA DE LA ARQUITECTURA RESIDENCIAL EN AL-ANDALUS Y EL MAGREB. 46 2.2.1. ANTECEDENTES: LAS CASAS-PATIO MESOPOTÁMICAS, EGIPCIAS, GRIEGAS Y ROMANAS. 48 2.2.1.1. Ur y Babilonia 48 2.2.1.2. Egipto faraónico: las casas del señor y la señora 49 2.2.1.3. La casa-patio mediterránea en la Grecia clásica 50 2.2.1.4. La casa itálica y la domus romana: el atrium. 50 2.2.2. LA VIVIENDA ANDALUSÍ DESDE LOS ORÍGENES HASTA LOS NAZARÍES: EMIRATO, CALIFATO OMEYA, TAIFAS, ALMORÁVIDES, MARDANISÍES, ALMOHADES Y HUDÍES. 51 2.2.2.1. Ba¥¥×na (Pechina, Almería) 53 2.2.2.2. Mad÷nat al-Zahr×ÿ 55 2.2.2.3. Norte de África: A¹÷r, Sétif, Sedr×ta 59 2.2.2.4. Los reinos de taifas 61 - La Aljafería 61 - La Alcazaba de Málaga 63 - La Alcazaba de Almería 63 2.2.2.5. Los almorávides e Ibn Mardani¹ 66 - El Castillejo (Qasr Ibn Saþid) 66 - El palacio antiguo de Santa Clara de Murcia (D×r al-Sugrà) 68 - El palacio de Pinohermoso (Játiva) 68 2.2.2.6. Los almohades e Ibn Hýd 68 - La Buhayra de Sevilla 69 - El Alcázar de Sevilla 70 - El Garb al-Andalus 73 - El ³arq al-Andalus 75 - La Casa de Onda (Castellón) 81 2.2.3. MERINÍES: BELYOUNECH, QA½R AL-¼AG÷R Y CEUTA 82 2.2.4. NAZARÍES. 85 2.2.4.1. La Casa del Gigante (Ronda) 88 2.2.4.2. La casa del Cobertizo de Santa Inés 90 2.2.4.3. La Casa de Zafra 92 2.2.4.4. La casa de los Girones 94 2.2.5. LA VIVIENDA MORISCA. 96 2.2.5.1. La Casa de Yanguas 99 2.2.5.3. Las Casas del Chapiz 103 2.2.5.4. La casa del callejón de San Luis Alto 105 2.2.5.5. La casa morisca de calle Pardo 5 107 2.2.5.6. La casa morisca de la calle San Martín 109 2.2.5.7. La casa del Horno de Oro 110 3. LA CIUDAD ISLÁMICA Y ANDALUSÍ: SU FORMACIÓN Y EVOLUCIÓN 113 3.1. DE LA CIUDAD TARDOANTIGUA A LA CIUDAD ISLÁMICA. TRANSFORMACIONES URBANAS Y REUTILIZACIONES EN LAS CIUDADES CONQUISTADAS POR LOS MUSULMANES. 116 3.2. CIUDADES DE NUEVA PLANTA. AGENTES Y TIPOS DE PLANIFICACIÓN. 127 3.2.1. TIPOS DE PLANIFICACIÓN 129 3.2.1.1. Total o intensiva 131 3.2.1.2. Parcial 132 3.2.1.3. Mínima 135 4. LA VIVIENDA COMO CÉLULA CONSTITUTIVA DE LA CIUDAD ISLÁMICA. IMPLICACIONES URBANÍSTICAS DE LA ARQUITECTURA DOMÉSTICA EN LA CULTURA ÁRABE-ISLÁMICA 137 4.1. PROCESOS DE FORMACIÓN Y SATURACIÓN DE LOS ESPACIOS URBANOS RESIDENCIALES. 141 4.1.1. CRECIMIENTO EN ALTURA. 142 4.1.2. PARTICIÓN DE FINCAS 142 4.1.3. FORMACIÓN DE ADARVES. 143 5. RASGOS ANTROPOLÓGICOS DE LAS SOCIEDADES ISLÁMICAS 145 5.1. LA FAMILIA MUSULMANA. 146 5.1.2. EL SISTEMA DE PARENTESCO 147 5.1.3. LOS MODELOS MATRIMONIALES 148 5.1.4. EL PAPEL DE LA MUJER 152 5.1.4.1. Espacios femeninos en la arquitectura andalusí. 156 5.2. DE LA SOCIEDAD ANDALUSÍ A LA MORISCA. 162 5.3. FAMILIAS Y VIVIENDAS: LA FAMILIA ANDALUSÍ Y MORISCA DESDE LA ARQUEOLOGÍA Y LAS FUENTES TEXTUALES 167 6. CONCLUSIONES 169 7. AGRADECIMIENTOS 171 8. GLOSARIO 173 9. BIBLIOGRAFÍA 197 ARQUITECTURA DOMÉSTICA TARDOANDALUSÍ Y MORISCA (SS. XIII-XVI) 1. INTRODUCCIÓN. OBJETIVOS Y METODOLOGÍA El trabajo de investigación tutelada que aquí se presenta se enmarca en un proyecto de tesis doctoral titulado Arquitectura doméstica tardoandalusí y morisca (XIII-XVI): contexto urbano, modelo social y propuestas metodológicas para su estudio y recuperación, dirigido por el Dr. Julio Navarro Palazón (CSIC). El presente proyecto de tesis estudiará la arquitectura residencial no palaciega que se dio en al-Andalus en el último periodo de su historia (reino nazarí de Granada) y que tuvo cierta continuidad en el periodo morisco (siglo XVI), tras la conquista castellana, y se centrará en tres aspectos bien diferenciados: el urbanístico, estudiando las unidades domésticas como elemento de la trama urbana; el antropológico, indagando en el modelo de familia que habitaba estas viviendas, y el patrimonial, con la elaboración de propuestas metodológicas aplicables a la recuperación de este patrimonio arquitectónico. Así, el objeto de estudio son las unidades domésticas, tratando de dilucidar las características que presentaban estas viviendas a partir de todas las fuentes disponibles, pero sobre todo los propios edificios, tanto los conservados en alzado como aquellos de los que sólo subsiste el registro arqueológico. Se pretende realizar, como primer paso en esta investigación, una aproximación al estudio antropológico del modelo de familia para poder realizar la conexión entre el conocimiento de estos grupos humanos y la plasmación de sus características en el marco físico de las viviendas que ocupaban1. La documentación escrita aporta escasa información sobre la vida cotidiana en la cultura islámica y especialmente en al-Andalus, pero en las compilaciones de fetuas y, más aún, en 1 Cristóbal Torres Delgado ya apuntaba ligeramente la importancia que podría alcanzar realizar un estudio de las características del que ahora iniciamos: “Por último nos queda por apuntar las costumbres y la tipología de las viviendas, que todavía hoy se conservan en los distintos pueblos de Andalucía Oriental, y muy especialmente en aquellos emplazados en las zonas montañosas. A título de ejemplo citamos el habla del campesino almeriense, la alfarería de Coín, las costumbres de los pueblos del macizo Grazalema, Algodonales, Ubrique y otros, donde creemos se acentúa el africanismo de Andalucía, Jubrique, Parauta, Pujerra en la Serranía de Ronda. Es curioso advertir que la fiesta de Moros y Cristianos, no continúa celebrándose en las villas montañosas de la Penibética malagueña, y sí en cambio en las más próximas a la costa, en el sector levantino (Orihuela, Caravaca, Alcoy, Adra, Válor de Alpujarra, etc.). Sugerimos un estudio de Etnología en la región andaluza que nos daría un valioso testimonio de la civilización y la Etnia, interesantísimo para el mundo islámico, español y andaluz” (TORRES DELGADO, C.: El antiguo Reino Nazarí de Granada (1232-1340). Granada, Anel, 1974, p. 378). - 7 - ALEJANDRO PÉREZ ORDÓÑEZ la literatura biográfica, podemos recabar datos sobre los ulemas entre los que podemos ir extrayendo información para estudiar sus familias, siendo la onomástica la herramienta metodológica fundamental para este propósito.
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