La Convivencia

La Convivencia ("The Coexistence") is an academic hypothesis regarding the period of Spanish history from the Muslim Umayyad conquest of Hispania in the early eighth century until the expulsion of the Jews in 1492. It claims that in the different Moorish Iberian kingdoms, the Muslims, Christians and Jews lived in relative peace. According to this interpretation of history, this period of religious diversity differs from later Spanish and Portuguese history when Catholicism became the sole religion in the Iberian Peninsula, as a result of expulsions and forced conversions.

However, the historicity of the above view of the supposed intercultural harmony has also been challenged as a "myth" and that it is too strongly dependent on unreliable documentation.[1][2] “Contemporary ecumenist appeal to the ‘Golden Age’ of tolerance” in the 10th and 11th centuries in Córdoba, Andalusia, Spain under Muslim rule, but, for the most part, they are not interested in what actually happened among the Jews, Christians, and Muslims. Rather, they describe it as ‘tolerance,’ a word “that would have had little or no meaning at that time.”[3]

Cultural meaning

La Convivencia often refers to the interplay of cultural ideas between the three religious groups and ideas of religious tolerance. James Carroll invokes this concept and indicates that it played an important role in bringing the classics of Greek philosophy to Europe, with translations from Greek to Arabic to Hebrew and Latin.[4]

An example of La Convivencia was Córdoba, Andalusia in Muslim Spain, in the ninth and tenth centuries. Córdoba was “one of the most important cities in the history of the world.” In it, “Christians and Jews were involved in the Royal Court and the intellectual life of the city.”[5] María Rosa Menocal, Sterling Professor of Humanities at Yale University, further describes the libraries of Córdoba as "a significant benchmark of overall social (not just scholarly) well being, since they represented a near-perfect crossroads of the material and the intellectual." [6]

James L. Heft, the Alton Brooks Professor of Religion at USC, describes La Convivencia as one of the “rare periods in history” when the three religions did not either keep “their distance from one another, or were in conflict.” During most of their co-existing history, they have been “ignorant about each other” or “attacked each other.”[7]

End of the Convivencia

While the Reconquista was ongoing, Muslims and Jews who came under Christian control were allowed to practice their religion to some degree. This ended in the late 15th century with the fall of Granada in 1492. Even before this event, the Spanish Inquisition had been established in 1478. In 1492, with the Alhambra decree, those Jews who had not converted to Catholicism were expelled. Many Jews settled in Portugal, where they were expelled in 1497.

Similarly the Muslims of Iberia were forced to convert or face either death or expulsion. This happened even though the Granadan Muslims had been assured of religious freedom at the time of their surrender. Between 1500 and 1502 all remaining Muslims of Granada and Castile were converted.[8] In 1525, Muslims in Aragon were similarly forced to convert. The Muslim communities who converted became known as Moriscos. Still they were suspected by the old Christians of being crypto-Muslims and so between 1609 and 1614 their entire population of 300,000 was forcibly expelled. All these expulsions and conversions resulted in Catholic Christianity becoming the sole sanctioned religion in the Iberian Peninsula.

Criticisms

David Nirenberg challenges the significance of the age of "convivencia", claiming that far from a "peaceful convivencia" his own work "demonstrates that violence was a central and systemic aspect of the coexistence of majority and minority in medieval Spain, and even suggests that coexistence was in part predicated on such violence".[9]

Mark Cohen, professor of Near Eastern studies at Princeton University, in his Under Crescent and Cross, calls the "idealized" interfaith utopia a "myth" that was first promulgated by Jewish historians such as Heinrich Graetz in the 19th century as a rebuke to Christian countries for their treatment of Jews.[10] This myth was met with what Cohen calls the "counter-myth" of the "neo-lachrymose conception of Jewish-Arab history" by Bat Yeor and others,[10] which also "cannot be maintained in the light of historical reality".[11] Cohen aims to present a correction to both these "myths".

The Spanish mediaevalist Eduardo Manzano Moreno wrote that the concept of convivencia has no support in the historical record [“el concepto de convivencia no tiene ninguna apoyatura histórica“]. He further states that there is scarcely any information available on the Jewish and Christian communities during the Caliphate of Cordoba, and that this may come as a shock in view of the huge clout of the convivencia meme [“... quizá pueda resultar chocante teniendo en cuenta el enorme peso del tópico convivencial.”] Dr. Manzano attributes the genesis of the convivencia myth to the Spanish philologist Américo Castro (1885-1972). But Castro’s conception “… was never converted into a specific and well-documented treatment of el-Andalus, perhaps because Castro never succeeded in finding in the Arabist bibliography materials suitable for incorporation into his interpretation …”[2]

During the Muslim rule of much of the Iberian Peninsula, Jews were living in an uneasy coexistence with Muslims and Catholics, and the relationship between these groups was, more often than not, marked by segregation and mutual hostility.[12] In the 1066 Granada massacre of the entire Jewish population of the city, the Jewish death toll was higher than in the much publicized Christian pogromes in the Rhineland slightly later.[12] The Jewish philosopher Moses Maimonides (1135–1204) was forced to flee from Al-Andalus to avoid conversion by the Almohads, which may have prompted his bitter statement that Islam had inflicted more pain on the Jewish people than any other 'nation'.[13]

See also

Sources and further reading

References

  1. ↑ Dass, Nirmal (20 April 2016). "Review of The Myth of the Andalusian Paradise: Muslims, Christians, and Jews Under Islamic Rule in Medieval Spain". Intercollegiate Studies Institute. Retrieved 24 May 2016.
  2. 1 2 , Qurtuba: Algunas reflexiones críticas sobre el califato de Córdoba y el mito de la convivencia [Qurtuba: Some Critical Reflections on the Caliphate of Cordova and the Convivencia Myth], by Eduardo Manzano Moreno, Awraq n.° 7. 2013, pp 226-246
  3. ↑ Aaron W. Hughes, Abrahamic Religions: On the Uses and Abuses of History (Oxford University Press, 2012), 7.
  4. ↑ Carroll, James (2001), Constantine's Sword: The Church and the Jews, Chapter 33. Houghton Mifflin, Co., Boston.
  5. ↑ Amir Hussain, “Muslims, Pluralism, and Interfaith Dialogue,” in Progressive Muslims: On Justice, Gender, and Pluralism, ed. Omid Safi, 257 (Oneworld Publications, 2003).
  6. ↑ Menocal, María Rosa (2002), "The Ornament of the World: how Muslims, Jews, and Christians created a culture of tolerance in medieval Spain", Little, Brown, Boston.
  7. ↑ James L. Heft, “The Necessity of Inter-Faith Diplomacy: The Catholic/Muslim Dialogue” The First Sheridan-Campbell Lecture Given at the Mediterranean Academy of Diplomatic Studies, Malta, May 20, 2011.
  8. ↑ Kidner, Frank; Bucur, Maria; Mathisen, Ralph; McKee, Sally; Weeks, Theodore (2013). Making Europe: The Story of the West (2 ed.). Cengage Learning. p. 376. ISBN 9781285415185.
  9. ↑ Nirenberg, David, Communities of violence • Persecution of Minorities in the Middle ages. Princeton University Press, 1996. P. 9.
  10. 1 2 Cohen, Mark R. (October 1995). Under Crescent and Cross. Princeton University Press. ISBN 0-691-01082-X.
  11. ↑ Daniel J. Lasker (1997). "Review of Under Crescent and Cross. The Jews in the Middle Ages by Mark R. Cohen". The Jewish Quarterly Review. 88 (1/2): 76–78. doi:10.2307/1455066.
  12. 1 2 Darío Fernández-Morera: "The Myth of the Andalusian Paradise", The Intercollegiate Review, Fall 2006, pp. 23–31 (25)
  13. ↑ Darío Fernández-Morera, 2006, p. 30

External links

This article is issued from Wikipedia - version of the 11/28/2016. The text is available under the Creative Commons Attribution/Share Alike but additional terms may apply for the media files.