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Belonging and Exclusion in the Narratives of Spain’S Arab-Islamic Past

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Belonging and Exclusion in the Narratives of Spain’S Arab-Islamic Past Western University Scholarship@Western Electronic Thesis and Dissertation Repository 6-18-2018 10:30 AM On Convivencia, Bridges and Boundaries: Belonging and exclusion in the narratives of Spain’s Arab-Islamic past K. Elaine McIlwraith The University of Western Ontario Supervisor Farah, Randa The University of Western Ontario Graduate Program in Anthropology A thesis submitted in partial fulfillment of the equirr ements for the degree in Doctor of Philosophy © K. Elaine McIlwraith 2018 Follow this and additional works at: https://ir.lib.uwo.ca/etd Part of the Social and Cultural Anthropology Commons Recommended Citation McIlwraith, K. Elaine, "On Convivencia, Bridges and Boundaries: Belonging and exclusion in the narratives of Spain’s Arab-Islamic past" (2018). Electronic Thesis and Dissertation Repository. 5450. https://ir.lib.uwo.ca/etd/5450 This Dissertation/Thesis is brought to you for free and open access by Scholarship@Western. It has been accepted for inclusion in Electronic Thesis and Dissertation Repository by an authorized administrator of Scholarship@Western. For more information, please contact [email protected]. Abstract References to the history of al-Andalus, the medieval Muslim territory of the Iberian Peninsula, in what is today the region of Andalusia (Spain) still have a palpable presence and relevance. This dissertation examines diverse accounts of the Arab-Islamic past, and the ways and contexts in which they are invoked. Based on a year and a half of fieldwork in Granada, Spain, I conducted interviews with ordinary Andalusians, academics and researchers (primarily historians), tour guides, historical novelists, high school history teachers, Spanish-born Muslim converts to Islam, Moroccans, and others involved in the contemporary production of this history. Moreover, I conducted participant observation at national and regional commemorations, celebrations and historical sites, areas where this ‘Moorish’ history, as it is commonly known, is a central feature. I argue that: (1) historical accounts of al-Andalus cannot be reduced to the two polarized versions (or “sides”) dominant in political discourse and in much academic debate – one that views the Reconquista as liberation and another that views it as a tragedy – rather, there is a broad and often neglected spectrum between these opposing versions; (2) Andalusia draws on the Arab-Islamic past to promote its tourist industry, and its economic, political and cultural relations with the Arab world. It is safe to suggest that Andalusia is pulled between a history that bridges Europe and the Arab world, and a contemporary European border that reminds us of contemporary geopolitical divisions and separations; (3) Andalusian history and historical sites are commodified to maintain revenue from the tourist industry. Yet, in the process, inhabitants of the Albayzin, the Moorish quarter, adopt similar tourist practices to learn about their own history and appropriate global heritage tourism discourse to contest governmental decisions that benefit tourists to the detriment of residents; (4) commemorations and celebrations in the city weave together a dominant narrative that reinforces the national narrative and its myth of origin; concurrently, these annual rituals provide spaces for alternative versions to circulate, including those that are opposed to the official versions. Importantly, the Día de la Toma (Day of the Capture) commemoration symbolizing national unity is the most publicly contested. Keywords: Past and Present, Narrative, Popular memory, History, Nationalism, Hegemony, Ethnography, East/West divide, al-Andalus, Medieval history, Spain, Andalusia, Granada, Albayzín, Alhambra, UNESCO, World Heritage, Tourism, Commemorations i Acknowledgments When the seed of a dissertation topic is planted ten years before a student leaves to do fieldwork in an area of the world that already feels like home, it becomes difficult to thank everyone who picked up a watering can to help it develop. When I first left for Malaga, I knew little about what to expect. My time there – going to the Alcazaba to study (before entry fees were implemented) coupled with my ‘Hispanic-Arabic Literature’ class – both physically and intellectually impressed upon me an interest in the Arab-Islamic past. However, it is the human relationships that I made both in Malaga, and then back at the University of Guelph, that continue to bring me back to Andalusia time and time again. So, once again, the usual ‘suspects’ have to be included in these “agradecimientos”. My friends from Malaga have over the years have continued to give and give and for this, I am extraordinarily grateful. To Chiqui Ramos and Juan ‘Moli’ Molina, Jose Racero and family, Carolina Bermúdez and Sergio del Pino, Maite Rodríguez and Fernando Aguilar, the Pineda family, the Piazuelo family, and of course, Ana Roji and Rafa Casielles (and joining us officially later on, Ángela Magno): You have ‘raised’ me to be some strange form of ‘andaluza’, teaching me how speak and fend for myself. You have brought me into your homes, fed me time and time again. This time around, you continually showed interest in what I was doing in Granada, which of course, resulted in ‘outside of fieldwork’ discussions that I won’t soon forget. A ‘El Club’, creo que ya es hora de otro viajecito a Benajarafe! The little bits and pieces of this interest that took the form of a paper here, a class there throughout my studies, however, would have remained as fragmented instances of intellectual pursuits if it weren’t for one friend, Lujaien Al-Rubaiey Majorel, and our conversations about Spain, the Middle East and the many similarities that reminded her of home. At times, the moments (and people) you least expect trigger critical junctures and steer you towards a path that until stumble across it, you didn’t know it was there. I can’t say that it has been an easy journey to arrive at this point, but I am thankful to have many friends from Western that, at different times, tried to make the road more enjoyable. They made sure I was fed, had a place to stay and had a shoulder to lean on through the tough moments. Of the many food memories, some of my favorite were when Dana Bekri would show up on my doorstep with pots and pots of Algerian cous cous (to ii which no cous cous will ever compare!) courtesy of Farida. The Farhan family couldn’t have been kinder or more consistently supportive. For always checking up on me, Rami Abu Ayyash. For their words of encouragement, Meher Pavri and Lisa Kadoury. For Madrid, Concetta Dalusio. And for offering a bed when needed and more, Sali Khalaf and Maisam Abouzeenni. For those of us who had the opportunity to step outside the boundaries of Anthropology and participate in the Migration and Ethnic Relations interdisciplinary program, I greatly appreciate my MER colleagues: Nassisse Solomon, Caroline Abu Ayyash and in particular, Victoria Sit, who was there to lend an ear and offer support at the most crucial and difficult moments. If ever I was to meet a fearless researcher and a wise, thoughtful friend (who also happens to be a phenomenal artist), that person would be Rehab Nazzal. Her article suggestions consistently showed me of how effective critical academic research and analysis can be. More importantly, her words of advice were always welcomed, Within the Anthropology شكر ًا! .on point and helped me survive the process of writing department, each and every colleague with whom I crossed paths over the years had an impact on my time in the department at Western. Still, I have to single out Hana Ahmed. Not only did our conversations about contemporary events and anthropology help me make it through my final years, but the much-needed outings away from work brought a little fun back into the mix. What would fieldwork be without the people? I am utterly indebted to the many people in Granada and the Albayzín that met, that I knew and that shared their thoughts, their narratives and their experiences. They not only shared their lives with me, but also made me feel like an albaicinera, took care of me and made sure I had what I needed even when, at times, none of us knew what that was. It becomes hard to believe in the infamous malafollá granaína when walking through the neighbourhood, massive smiles of recognition spread across familiar, friendly faces. Para todos, muchas gracias por todo que me habéis regalado. Y para los que ya no están con nosotros. Granada, however, isn’t just full of people that I can’t name for ethical reasons. I have to take the time to thank friends, who both when in Granada and when in Canada, had an “Animo!” to offer across the miles: Marta (and Pelonchín!), for her infectious enthusiasm; iii Belén Maldonado for showing me how universal anthropology really is; Sandra y Caroline, for the conversations, our famous BBQs, the friendship and for generally making the ‘day in/day out’ livable; mis flamencos con más arte que nadie: Carlos Martín, for always offering help, and Ana Urbiola, for her research on prejudice reduction that helped think through my own, and for defying ‘fate’, which somehow kept us from meeting despite practically being neighbours for a year and a half in Granada, and coming to do research at Western; and Sara ‘La Samarona’ Frías for always laughing at my uncanny ability to create my own letras flamencas. It is a strange position to approach professors and researchers not only for bibliographical suggestions but also to request an interview. Still, I am grateful to the academics at the Escuela de Estudios Árabes (EEA), the Laboratorio de Arqueología y Arquitectura de la Ciudad (LAAC) and the University of Granada (UGR) for taking time out of their busy schedules to speak with me. Not only have many of these intellectuals invested their time in disseminating their research on the Arab-Islamic past with the community, but they also find the time to help a mere doctoral student.
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