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Ferdinand & isabella of spain
Ferdinand & isabella of spain
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“Alhambra Decree.” Kingdoms of Castile and Aragon, 31 Mar. 1492. The Alhambra Decree was issued by Isabella I of Castile and Ferdinand II of Aragon in 1492 months after the Catholic monarchs exiled Boabdil. The decree is notorious for its expulsion of the Jewish and Muslim inhabitants in Spain should they refuse to convert to Christianity. As this paper relates to the interaction between the Christian north and the Muslim south in Iberia, it would be irresponsible to not include the disastrous edict that would foster brutality and religious intolerance across Spain for years, perhaps even leading to the monolithic Catholic Spain Francisco Franco would try to impose in the twentieth century. The decree must also be studied as it occurs merely months after the fall of Nasrid Granada.
Baeza, Hernando d., and Sociedad de Bibliófilos Españoles. Relaciones de Algunos Sucesos de Los Últimos Tiempos Del Reino De Granada, 1868. As a former interpreter for the Nasrid ruler, Baeza resided in the Alhambra for the last four years of the war before Ferdinand and Isabella seized Granada. Given his close proximity to the Nasrid royalty during the war, his account is invaluable in order to
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P. Chronicling the Fall of Nasrid Granada: Kitab Nubdhat Al-Iasr Fi Akhbar Muluk Bani Nasr. Department of Hispanic Studies, Queen Mary and Westfield College, 1996. As one of the few primary Arabic sources pertaining to the Nasrid dynasty, Harvey’s compilation of sources on the Nasrid reign across Andalusia contains perhaps the most valuable: Nubdhat. Although the author of the source remains unknown, Nubdhat is vital when constructing a portrait of the fall of Granada, as it is the only known Arabic source revolving around the event. Giving the inundation of sources from the Christian or otherwise Reconquista-aligned perspective, this source will be used in an effort to build a more robust comprehension of the events that culminated into the contact and conflict intrinsic to
Lewis, Bernard. The Middle East: A Brief History of the Last 2,000 Years. New York: Scribner,
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 Accuracy of the Chronicle of Al-Jabarti." Bulletin of the School of Oriental and African Studies. No. 2 (1970): 283-294. http://www.jstor.org/stable/613005 (accessed November 30, 2013).
The reconquest took a long time due to the fact that the Christian kingdoms Castile and Leon had split apart in the 10th century. At the time, the Muslims were called the Moors who had lost a vast amount of their unity within these long battles. Aragon was formed in 1035 as a new Christian peninsula, which would later unite back with the rest of the Iberian Peninsula. As kings died and new heirs gained the throne, slowly Reconquista was occurring. The Moorish culture was not fully annihilated from Spain; Toledo became the crossroads for people of all different religions and cultures. Escuela de Traductores was developed in Castile after they had completed their part in the reconquest. Among all of this, existing tensions between Portugal, Aragon, and Castile had vanished and the states consolidated their holdings. Two very powerful leaders, Ferdinand and Isabella, united the Spanish Crown through their marriage and together, they were able to complete the conquest of
She discusses about a historical text that “has a few points in common with baseball cards” (318), in which it was published by Felipe Guaman Poma de Ayala. The manuscript contains a mixture of Quechua and Spanish, and is addressed to King Philip III of Spain. Guaman Poma’s letter is split into two parts: the first of which is called Nueva coronica, “New Chronicle,” and serves as “the main writing apparatus through which the Spanish presented their American conquests to themselves” (319). This first half of the text introduces one distinctive phenomenon of the contact zone: the autoethnographic text, in which it involves collaborations with people from different social and intellectual backgrounds “to create self-representations intended to intervene in metropolitan modes of understanding” (320). “New Chronicle” rewrites the Christian history and the Spanish conquest to paint a new picture of the world, where the Andean people lie in the center, not the Europeans. At the end of the first half, Guaman Poma argues that there should have been a peaceful encounter between the Spanish and the Inca, thereby forming a potential for benefiting both parties, not just one. Finishing explaining Guaman Poma’s letter, Pratt quickly connects his letter to the contact zone, making an argument that the art of the contact zone illustrates a picture of the oppressors, the Europeans, from the oppressed, the Andeans’,
Cobb, Paul. "Introduction." Ibn Munqidh, Usama. Book of Contemplation Islam and the Crusades. New York: Penguin Books, 2008. xv-xlii.
Conquests--- the art of obtaining power and authority through means of military forces--- have been adopted and practiced throughout the history of America for centuries. Similar to how two art paintings have resemblances and differences when replicated by different artists, the conquests of Sundiata and Cortés both share commonalities as well as a fair share of respective distinctions. In Djibril Tamsir Niane’s Sundiata: Epic of Old Mali and Bernal Díaz’s The Conquest of New Spain, the narrator’s arguments within each account display a ray of more similarities in regards to the conquests’ successes of Sundiata and Cortés compared to that of their differences.
Few, if any, religious conquests were as gruesome and devastating as the Inquisition. Starting in the 13th century, monarchs from all around Europe, with approval from the Popes during their reigns, anointed inquisitors to track down a certain group of he...
AMD Press, New York, NY. Llorente, Juan Antonio [1967] A critical history of the Inquisition of Spain, from the period of its establishment by Ferdinand V to the reign of Ferdinand VII, composed from the original documents of the Archives of the Supreme Council of the Inquisition and from those of subordinate tribunals of the Holy Office. J. Lilburne Co., Williamstown, MA. Roth, Cecil.
To initiate, Pérez’s thesis began by introducing the creation of the “anti-Semitism” against Jews; as well as discrimination against Muslims who opposed to the Catholic doctrine during the beginnings the Spanish Inquisition. First, Pérez criticized and analyzed the procedures and manipulations that the Inquisitions imposed to Jews and Muslims to convert them to Catholicism; these procedures and manipulations that Pérez criticized were the oppression to converted these two groups to Catholicism or expel them out from Spain if they remained their faith—many chose the exile (35). Also, Pérez admired the resistance that the majority of Jews had to preserve their faith in “secret” and maintained loyal to their faith even though they faced persecution, discrimination, oppression, and expulsion during the Inquisition (51).
Hourani, Albert. A History of the Arab Peoples. Cambridge, MA: Belknap of Harvard UP, 1991. Print.
This documentary touches on every aspect of what life was like in Islamic Spain and the significance of the events that occurred there. In the fifth century, Barbarians collapsed the Roman Empire and Europe entered the Dark Ages. Around this time the Visigoths expanded their empire by heading for Spain. Upon arriving in Spain, the Visigoths encountered Jews whom they treated somewhat gently until the Visigoths converted to Catholicism; the Visigoths then overran Jews. Soon after, Muslims from North Africa known as Berbers decided to invade the Iberian Peninsula in hopes to take control of Spain and expand the Muslim reign, which they did.
Over a thousand years ago, Sothern Spain was home for Jews, Christians and Muslims living together, intertwining and establishing the best of their land by different means. Unfortunately, this reunion was vanished and lost forever.
Al Ghazali, Zainab. Return of the Pharaoh: Memoir in Nasir’s Prison. The Islamic Foundation, 2006. Pp. vii, 188.
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