The history of al-Andalus (Muslim Spain) mainly constituted of the coexistence between the Muslims, the Jews and the Christians, based in the city of Cordoba where innovative ideas in agriculture were introduced. Although people of all three divergent faiths lived in the region of Cordoba, those following the Islamic faith were perceived as ‘rightful’ as their religion was believed to be the most divine and accurate, causing a silent tension within the region as a social hierarchy was developed. Islamic law in Medieval Spain inflicted mortifying scenarios on other religions and as the minorities were labelled as ‘dhimmis’, the Muslims ensured that their absolute power remained intact. However, in the midst of this rigid condition, Muslims,
Christians and Jews nevertheless, had daily contact with one another. The proximity of their living conditions, allowed the three groups to prevent the ideas of stereotypes of one another that could have been found in other European countries. For instance, in the lecture slides, it is stated that even though the minorities were labelled as ‘dhimmis’, some Jews and Christians were still able to hold political positions such as being a protector or figurehead for their communities. However, it was clear that if this was the case, their loyalty to the Muslim rulers was of the utmost importance. In the readings, Christys argues that although the rise of the Muslim population could have surfaced in the city of Toledo, invaders were more confident in making Cordoba their capital. Agriculture was a significant economical aspect for al-Andalus, which in turn increased the population where it was believed that there were a million citizens in Cordoba, a large number during this period. The focal point on the history of al-Andalus and Cordoba as its capital highlights the ability of people living together, even though they follow different religions and through working together, humanity’s accomplishments became more distinct and effective, particularly through farming and its economic success.
The passage from Bernal Díaz del Castillo’s The True History of the Conquest of New Spain is a clear example of a narrative source. Díaz is presenting his personal account of Hernan Cortes’s expedition into Tenochtitlan. An interesting aspect of this narrative is that it was written almost 50 years after the events described occurred . Bernal Díaz del Castillo was only 24 years old when on November 8, 1519 he and the rest of Hernán Cortés’s expedition first entered the city of Tenochtitlán . He did not finish his account, titled The True History of the Conquest of New Spain, which many suspect was intended as a slight to Francisco López de Gómara’s accounts of the expeditions , until 1567 . This was not his first travel to the New World, in fact, it was his fourth . Díaz del Castillo was 19 years old the first time he traveled to the Americas, this time was to Panama . Díaz later became a governor in Guatemala, mostly as a reward for his actions as a conquistador . The event that is commonly seen as spurring the not-well-educated Bernal Díaz del Castillo to write of his experiences with Cortés was the publication of Francisco López de Gómara’s Coleccion de historiadores primitivos de las Indias Occidentales, which Díaz saw as seriously flawed and underappreciating the work of the conquistadors . The book this passage comes from languished on shelves until it was published in 1632, posthumously .
A Vanished World: Muslims, Christians, and Jews in Medieval Spain is survey medieval Spain, where Christians, Jews, and Muslims once lived side by side and the Muslims were in charge. The book tries to lead the reader to the conclusion that there is indeed a historical precedent for the three major religions establishing a beneficially symbiotic relationship which may be an enduring lesson for coexistence. The author, Chris Lowney, is an ex-Jesuit and holds degrees in medieval history and philosophy.
The Ottomans and Spanish built flourishing empires based on different philosophies from 1450 to 1800. The Ottoman and Spanish were two powerful empires during that time. During the building of the two empires, the Spanish and the Ottoman both developed similarities in their social, political, and economic structures. The Ottoman took control of Europe, while the Spanish saw it as easy to monitor new lands. The different tactics employed made the both empires flourish. For instance, the Spanish were not tolerant of religion. They conquered other areas with the aim of converting Christians to Islam, if they refused, they would be killed. On the other hand, the Ottoman leaders incorporated leaders of diverse culture
The Conquest of New Spain Cortés came not to the New World to conquer by force, but by manipulation. Bernal Daz del Castillo, in the "Conquest of New Spain," describes how Cortés and his soldiers manipulated the Aztec people and their king Montezuma from the time they traveled from Iztapalaopa to the time when Montezuma took Cortés to the top of the great Cue and showed him the whole of Mexico and its countryside, and the three causeways which led into Mexico. Castillo's purpose for recording the mission was to keep an account of the wealth of Montezuma and Mexico, the traditions, and the economic potential that could benefit Cortés' upcoming conquest. However, through these recordings, we are able to see and understand Cortés' strategy in making Mexico "New Spain." He came as a wolf in sheep's clothing and manipulated Montezuma through his apparent innocence.
The first thing that began to create Spain was the Christian conquest of the Iberian Peninsula, which has been named the Reconquista (re-conquest). In the early seven hundreds, a large part of Iberia belonged to the rule of the Umayyad Islam. The Reconquista campaign was used to evict Muslim invaders led by several small Christian
Less than one hundred years after Muhammad’s death in 632, Islam spread across the known world like a wildfire, from the banks of the Indus River to the Pyrenees in Spain. Part of the reasons why the new religion was able to expand at such a meteoric rate was its power to unify preexisting cultures with the teachings of the new religion through the beautiful vocal nature of the Quran. Architecture was another element that was deployed to exalt both the political and religious greatness of the Islamic empires as “there is no essential difference between spiritual and secular art in Islam” (Burckhardt 208). Throughout the periods of expansion and of permanent existence of the Islamic empires, architecture encompassed many of the ideals that the new nation offered. It was adaptable to distinct cultures, remained true to its original roots, and drew upon its vast cultural resources to come up with new ways to express itself. One of the regions where we can see this trend take place is Andalusia. Influenced by Sufi practice, Islamic architecture in
Before the Spanish Inquisition took place, several other inquisition movements appeared, but none quite so barbaric and brutal as the Spaniard’s did. Waves of opposition towards the church swept Europe in the Middle Ages. In the 12th century, it was a modern belief that a peaceful, utopian government could be obtained if all of the population of the society were “pure” and Catholic The Medieval Inquisition started in France and Italy. During this time a group of people called the Albigensies lived in northern Italy and southern France. They had established a religion called Manichaeanism, which was the belief in two gods, one for good and one for evil. Pop...
Spain, dating back to 756, used to be a Muslim state and covered the entire land except for the northern most part of it. It was not until 778 when the Spanish March was created in order to merge the Muslim and Christian cultures together. However, with the lack of unity over the years, a bloody rivalry continued as the two sides fought constantly until a victory was won. The Christians received the victory because of its religious enthusiasm and dynamic expansion, which caused their side to continue to live in harmony and peace.
The article also discusses the origins of Islam as well as the beliefs of Islam. The theme in volume two is the “relationship between the expansion and fragmentation of Islamdom into autonomous, local dynasties” (Turner 192). According to the author, “The background of Islam was the emergence in the Axial Age of a new conception of religion, not as a tribal commitment” (Turner 192). The main issue of the religion was the fact that other Muslim communities were challenged by different religions and the refusal to accept the teaching of Islam. The author also discusses the rise of sufism. The author refers to sufism as relgious cement (Turner 193). Turner mentions that the author of The Venture of Islam would like to see Islamic influences in technological advances because of the moral roots of
The Arab and Islamic Empire made some of the greatest contributions to the world during its reign. During a time when Europe was in the midst of the Middle Ages was cut off from the rest of the world, the Arab Empire flourished with trade and intermingling. As Christian Europeans struggled to reclaim Jerusalem for themselves with the Crusades, the Muslims’ vast territory not only housed Jerusalem, but Mecca, and land as far as Cordova, Spain. Where European Medieval doctors were untrained and performed numerous amputations, and leeching, Islamic doctors studied and practiced advanced medical treatments. The Muslims made great contributions to education, science, and trade alike. The Muslims were able to make contributions that impacted the
In the post-doctoral Cohen was in the search of whether or not there was a period of time were Jews, Christians and Muslims lived in peace under the control of the Islamic world. This event was called convivencia and occurred during the Golden Age. The region where this event took place was Spain. The convivencia was a controversial topic due to the differences in religion among the groups. Recent Spanish historians do not take for consideration the event of convivencia due to the disbelief that it actually occurred. Jewish historians have their side of the story where they argue that Jewish-Islamic relations during convivencia were harmonious. There are suggestions that this event of peace among these three groups was impossible based upon religious challenges. Each different version about convivencia has been influence by politics. Cohen was not only able to answer whether convivencia took place, but also demonstrated an extended background about each culture. Cohen emphasizes the roles that each group played during convivencia and the influences and contributions that each one contributed. In Islamic Spain there was a greater tolerance and freedom than anywhere else in that area. Jews and Christians had the option to pay a poll tax to be protected under the same rules as Muslims. Jews were protected from discrimination and had the right to be treated as any other Muslim. In contrast, with Christians-Jew relations there was an immediate social, economic and religious difference. Christians believed that they were superior to Jews. Relations between Christians and Jews were not as engaging as relations between Jews and Muslims. The main idea that kept Jews in a good social position was their influence in local economy. Many Jews...
False images of Islam were formed by literary accounts and given exotically sinister coloring in lurid tales of harem intrigues , voluptuous heavens, and dangerous casbahs. Textbooks on European civilization , then and now, presented Islam as the religion which put an end to ancient centers of primitive Christianity in the Middle East and North Africa, replaced Christian Constantinople in the Eastern Mediterranean and the Balkans, and occupied Spain for almost 900 years.
In the Islamic conquest, Muslims conquered large areas consisting of distinct religion members. Muslims believed that all religions should be treated respectably; hence Jews and Christians followed ...
The rise of Islam quickly created fear and hatred in Christian Europe, which identified itself as it’s rival. European crusades were called in the eleventh century to win back the Holy Land from the Muslims, though they were only partially successful. Hostility to Islam in Europe has remained a major theme to th...
Tariq Ali uniquely puts into perspective the horrific tragedies behind the Spanish reconquest in his work, Shadows of the Pomegranate Tree, by capturing the history in the perspective of a Muslim family who lived in a village just outside of recently conquered Granada. He does this in order to expose the cruelty and intolerance of the Archbishop Xemenes de Cineros. Ali also uncovers the faults in not only Christianity, but also in Islamic ideology by having many character’s from the family Banu Hudayl debating and questioning Islamic beliefs which may parallel with the author’s own beliefs, or lack thereof. (Tariq) One of Ali’s strongest focuses however, was to expose the lack of urgency many Muslims felt after the fall of Granada. Many Muslim’s