By David Coleman
Creating Christian Granada presents a richly special exam of a severe and transitional episode in Spain's march to international empire. town of Granada―Islam's ultimate bastion at the Iberian peninsula―surrendered to the regulate of Spain's "Catholic Monarchs" Isabella and Ferdinand on January 2, 1492. Over the subsequent century, Spanish country and Church officers, in addition to tens of hundreds of thousands of Christian immigrant settlers, reworked the previously Muslim urban right into a Christian one.
With consistent cognizance to situating the Granada case within the broader comparative contexts of the medieval reconquista culture at the one hand and sixteenth-century Spanish imperialism within the Americas at the different, Coleman conscientiously charts the alterations within the conquered city's social, political, spiritual, and actual landscapes. within the strategy, he sheds gentle at the neighborhood components contributing to the emergence of tensions among the conquerors and Granada's previously Muslim, "native" morisco group within the many years top as much as the crown-mandated expulsion of lots of the city's moriscos in 1569–1570.
Despite the failure to assimilate the moriscos, Granada's prestige as a frontier Christian neighborhood less than development fostered between a lot of the immigrant group cutting edge non secular reform rules and courses that formed in direct methods quite a few church-wide reform events within the period of the ecumenical Council of Trent (1545–1563). Coleman concludes that the method through which reforms of principally Granadan foundation contributed considerably to modifications within the Church as a complete forces a reconsideration of conventional "top-down" conceptions of sixteenth-century Catholic reform.
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Additional info for Creating Christian Granada: Society and Religious Culture in an Old-World Frontier City, 1492-1600
In strictly quantitative terms, the first wave of emigration during the three-year gratis period 1492-1494-limited as it was largely to the wealthy and powerful-reduced the city's preconquest Muslim population by only a few thousand. The letters of royal secretary Hernando de Zafra, who was charged by the Catholic Monarchs with overseeing the administrative details of the emigration process, make it clear that the scale of the exodus, while significant, by no means amounted to the wholesale emptying of the city's neighborhoods.
Exactly how large their presence in Granada was is impossible to know from census data or court records, since, like the Toledan converso Juan de la 23 24 :: CREATING CHRISTIAN GRANADA Torre, they carried names indistinguishable from those of their Old Christian neighbors. Qualitative evidence, however, leaves no doubt as to their presence and significance at all levels of Granadan immigrant society. Like Old Christian immigrants, judeoconversos had a wide variety of motivations to settle in the frontier city.
The fact that Granada's Muslim leadership had agreed to this violation of the treaty agreement one week earlier as a concession in return for sufficient supplies of wheat to feed the hungry city probably provided little comfort to those Muslims who remained suspicious of the crown's intentions. 2o Less than two months later, Granada's Muslims may have drawn further confirmation of their fears from the fate that befell their Jewish neighbors. On March 31, Ferdinand and Isabella issued their landmark edict ordering all Jews in the crowns of Aragon and Castile to convert to Christianity or leave their kingdoms.