By Matthew Carr
Blood and religion is a riveting chronicle of the expulsion of Muslims from Spain within the early seventeenth century. In April 1609, King Philip III of Spain signed an edict denouncing the Muslim population of Spain as heretics, traitors, and apostates. Later that yr, the whole Muslim inhabitants of Spain was once given 3 days to go away Spanish territory, on chance of death.In the brutal and anxious exodus that undefined, whole households and groups have been obliged to desert houses and villages the place that they had lived for generations, leaving their estate within the palms in their Christian buddies. through 1613, an envisioned 300,000 Muslims were faraway from Spanish territory.
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Extra resources for Blood and Faith: The Purging of Muslim Spain
Posterity has continued to generate its own differing interpretations. In the nineteenth century, conservative Spanish historians hailed the removal of the Moriscos as a milestone in Spain’s national evolution. ”2 Other writers have depicted the expulsion in racial rather than religious terms. “It is madness to believe that existential battles, fierce and secular struggles between races can end in any other way than with expulsions and exterminations. C. ”5 Liberal historians have generally taken a less positive view of the expulsion.
For more than two hundred fifty years, Granada was able to preserve a fragile independence under the Nasrid dynasty as a vassal state of Castile. Though the Nasrids were occasionally able to replicate the faded opulence of al-Andalus, most notably in the completion of the fabled Alhambra palace-fortress, their continued survival was always more dependent on internal divisions within Castile rather than their own strength. With the marriage of Isabella of Castile and Ferdinand of Aragon in 1469, the emirate’s days were numbered.
In The Spaniards: An Introduction to their History (1948), the great Spanish philologist Américo Castro coined the term convivencia , “living together,” to describe the harmonious coexistence among all three faiths that he regarded as the essence of al-Andalus. A liberal exile under the Franco dictatorship, Castro saw such coexistence as a more cosmopolitan and attractive alternative to the cultural and national chauvinism embodied by Francoism. ”5 These debates are difficult to resolve, partly because the historical evidence is patchy and contradictory, and also because modern notions of tolerance and multiculturalism are disputed concepts in themselves, whose contemporary meanings and expectations are not always useful in assessing the relationships that prevailed in Muslim or Christian Iberia.