Álvaro Casillas
Doctor en Historia, Cultura y Pensamiento, por la Universidad de Alcalá, y en Studio e valorizzazione del patrimonio storico, artistico-architettonico e ambientale, por la Università di Genova. Su tesis ha examinado sistemáticamente la información naval revelada en las narraciones elaboradas por espías al servicio de la Monarquía Hispánica y el Imperio Otomano, durante el sultanato de Solimán el Magnífico (1520-1566), mediante la aplicación de nuevas tecnologías en el análisis de documentos históricos, satisfaciendo así su análisis dos intereses de investigación: reflejar todo el sistema naval otomano, y valorar su papel como información de primera mano para explicar un mundo prácticamente desconocido para sus potenciales lectores. Sus áreas de investigación son la Historia Cultural, Social y Política del Mediterráneo en el siglo XVI, la Historia de la Información, la Historia Naval y Marítima en la Primera Edad Moderna, y las Humanidades Digitales.
PhD in History, Culture, and Thinking, U. of Alcalá, Spain, and in Studio e valorizzazione del patrimonio storico, artistico-architettonico e ambientale, U. of Genoa, Italy. His thesis has systematically examined the naval information revealed in the narratives elaborated by spies at the service of the Hispanic Monarchy and the Ottoman Empire, during the sultanate of Suleiman The Magnificent (1520-1566), through the implementation of new technologies in the analysis of historical documents, thus, his analysis satisfying two research interests: reflecting the entire Ottoman naval system, and evaluating its role as first-hand information to explain a world practically unknown to its potential readers. His research areas are Cultural, Social and Political History of the Mediterranean in the XVI Century, the History of Information, the Naval and Maritime History in the Early Modern Period, and the Digital Humanities.
PhD in History, Culture, and Thinking, U. of Alcalá, Spain, and in Studio e valorizzazione del patrimonio storico, artistico-architettonico e ambientale, U. of Genoa, Italy. His thesis has systematically examined the naval information revealed in the narratives elaborated by spies at the service of the Hispanic Monarchy and the Ottoman Empire, during the sultanate of Suleiman The Magnificent (1520-1566), through the implementation of new technologies in the analysis of historical documents, thus, his analysis satisfying two research interests: reflecting the entire Ottoman naval system, and evaluating its role as first-hand information to explain a world practically unknown to its potential readers. His research areas are Cultural, Social and Political History of the Mediterranean in the XVI Century, the History of Information, the Naval and Maritime History in the Early Modern Period, and the Digital Humanities.
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The creation of the ‘conjura de los renegados’ in 1562 gave the Spanish Monarchy the opportunity to have for the first time ever a network of spies based in Constantinople whose mission, at first exclusively, was to send news of the sultan’s military projects. Soon, other European kingdoms and republics benefited from their services. Based on their own writings, this study has analysed the connection between this group — also known as the occulti — and the Republic of Genoa, in order to study the profile of these spies, the communicative strategies used to send their information and the use given to their secret ‘avisos’.
Este ensayo analiza las fiestas de moros y cristianos en el siglo XVI como canal de transmisión de una imagen que unificaba las realidades mahometanas mediterráneas del momento con la tradición medieval. Su derrota en la ficción supone una catarsis de una realidad marcada por lo contrario. Al finalizar el artículo, se ofrecen una serie de conclusiones acerca de conceptos como el de identidad y el de otredad.
Abstract:
This paper analyzes the festival of Moors and Christians in the 16th Century as a as a way of unifying the image of all Mediterranean Muslims in medieval tradition. The defeat of the Moors’ army in fiction is a catharsis of a reality troubled by the opposite. The paper also offers some conclusions about concepts such as identity and otherness.
Keywords: Ottoman Empire, festival of Moors and christians, negative image, identity, otherness
Palabras clave: Imperio Otomano, fiestas de moros y cristianos, imagen negativa, identidad, otredad.
A lo largo del siglo XVI, la Monarquía Hispánica percibió que una triple amenaza islámica se alzaba en el Mediterráneo. Otomanos y berberiscos se perfilaron como los antagonistas de la Monarquía Católica, mientras que, poco a poco, los moriscos comenzaron a ser vistos como quinta columna del enemigo musulmán en la Península Ibérica. Las fiestas de moros y cristianos aunaban este enfrentamiento político y religioso con la tradición medieval de la Reconquista al simular la lucha entre un bando cristiano y otro moro. Este combate ficticio trascendía en lo simbólico a una pugna entre el bien y el mal.
Partiendo de dos ejemplos concretos, este ensayo pretende analizar las mascaradas de moros y cristianos como catarsis de una realidad marcada por el miedo a un ataque mahometano; y valorar su papel en la forja de una identidad que precisa de un arquetipo para un Otro islámico entendido como el principal adversario de la Cristiandad.
Palabras Clave: corsario berberisco, frontera, identidad, Imperio Otomano, miedo, Monarquía Hispánica, moros y cristianos, otredad.
Abstract
Throughout the sixteenth century, the Hispanic Monarchy perceived that a triple islamic threat was rising in the Mediterranean sea. Ottomans and berbers were featured as the antagonists of the Catholic Monarchy, whereas, little by little, the moriscos began to be seen as fifth column of the muslim enemy in the Iberian Peninsula. The moors and christians feasts` joined this political and religious conflict with the medieval tradition of the Reconquest to simulate the fight between a christian army and a moor army. This fictitious fight went beyond the symbolic sense on to a battle between good and evil.
Parting from two specific examples, this essay intends to analyze masquerades of moors and christians as a catharsis of a reality marked by the fear of a mohammedan attack; and to value its role in order to build an identity that requires of an archetype of an islamic Other, understood as the main adversary of Christendom.
Key Words: berber corsairs, frontier, identity, Ottoman Empire, fear, Hispanic Monarchy, moors and christians, otherness.
The creation of the ‘conjura de los renegados’ in 1562 gave the Spanish Monarchy the opportunity to have for the first time ever a network of spies based in Constantinople whose mission, at first exclusively, was to send news of the sultan’s military projects. Soon, other European kingdoms and republics benefited from their services. Based on their own writings, this study has analysed the connection between this group — also known as the occulti — and the Republic of Genoa, in order to study the profile of these spies, the communicative strategies used to send their information and the use given to their secret ‘avisos’.
Este ensayo analiza las fiestas de moros y cristianos en el siglo XVI como canal de transmisión de una imagen que unificaba las realidades mahometanas mediterráneas del momento con la tradición medieval. Su derrota en la ficción supone una catarsis de una realidad marcada por lo contrario. Al finalizar el artículo, se ofrecen una serie de conclusiones acerca de conceptos como el de identidad y el de otredad.
Abstract:
This paper analyzes the festival of Moors and Christians in the 16th Century as a as a way of unifying the image of all Mediterranean Muslims in medieval tradition. The defeat of the Moors’ army in fiction is a catharsis of a reality troubled by the opposite. The paper also offers some conclusions about concepts such as identity and otherness.
Keywords: Ottoman Empire, festival of Moors and christians, negative image, identity, otherness
Palabras clave: Imperio Otomano, fiestas de moros y cristianos, imagen negativa, identidad, otredad.
A lo largo del siglo XVI, la Monarquía Hispánica percibió que una triple amenaza islámica se alzaba en el Mediterráneo. Otomanos y berberiscos se perfilaron como los antagonistas de la Monarquía Católica, mientras que, poco a poco, los moriscos comenzaron a ser vistos como quinta columna del enemigo musulmán en la Península Ibérica. Las fiestas de moros y cristianos aunaban este enfrentamiento político y religioso con la tradición medieval de la Reconquista al simular la lucha entre un bando cristiano y otro moro. Este combate ficticio trascendía en lo simbólico a una pugna entre el bien y el mal.
Partiendo de dos ejemplos concretos, este ensayo pretende analizar las mascaradas de moros y cristianos como catarsis de una realidad marcada por el miedo a un ataque mahometano; y valorar su papel en la forja de una identidad que precisa de un arquetipo para un Otro islámico entendido como el principal adversario de la Cristiandad.
Palabras Clave: corsario berberisco, frontera, identidad, Imperio Otomano, miedo, Monarquía Hispánica, moros y cristianos, otredad.
Abstract
Throughout the sixteenth century, the Hispanic Monarchy perceived that a triple islamic threat was rising in the Mediterranean sea. Ottomans and berbers were featured as the antagonists of the Catholic Monarchy, whereas, little by little, the moriscos began to be seen as fifth column of the muslim enemy in the Iberian Peninsula. The moors and christians feasts` joined this political and religious conflict with the medieval tradition of the Reconquest to simulate the fight between a christian army and a moor army. This fictitious fight went beyond the symbolic sense on to a battle between good and evil.
Parting from two specific examples, this essay intends to analyze masquerades of moors and christians as a catharsis of a reality marked by the fear of a mohammedan attack; and to value its role in order to build an identity that requires of an archetype of an islamic Other, understood as the main adversary of Christendom.
Key Words: berber corsairs, frontier, identity, Ottoman Empire, fear, Hispanic Monarchy, moors and christians, otherness.
L’historiographie récente est revenue sur l’idée d’un affrontement irréconciliable entre les empires espagnol et ottoman entre les XVIe et XVIIIe siècles. L’étude des circulations et des diasporas a très largement contribue à montrer que les relations et les échanges entre les rives occidentales et orientales de la Méditerranée ont été beaucoup plus denses et complexes qu’on ne le pensait. Les espaces frontaliers, au Maghreb ou dans le sud de l’Italie, ont particulièrement retenu l’attention des historiens, mais des trajectoires plus discrètes ont montré que la Méditerranée était également un lieu de passage entre l’Asie et les Amériques. Des rivages de la Baltique, au nord, jusqu’au Golfe persique, au sud, en passant par le Caucase, l’essor des monarchies ibériques et de leurs nouvelles routes maritimes semble n’avoir laissé personne indiffèrent. Cette première rencontre cherche à prendre la mesure des ramifications orientales des royaumes ibériques et de leurs prolongements atlantiques en suivant la trace des individus et des communautés qui les ont parcourues.
From Venice, Rodrigo Niño, Imperial ambassador, played an important role, because he informed Carlos V about the movement Ottoman troops were having in the Balkans. The Republic of San Marcos was very close to the Ottoman Porte, and it was neutral at that moment. The news of Rodrigo Niño allowed the emperor to move the troops, reinforce a garrison, prevent the Turks movements, and so on. In many occasions, the avisos came to the imperial ambassador in Venice by frontier people: travellers, priests, merchants, and so on. The tornadizos, disloyal people to his king, were frontier people too.
Antonio Rincon had fought in the battle of Villalar, at comunero side. When the imperial troops defeated the comuneros in 1521, Antonio Rincon ran away to France and served to Francis I, King of France and enemy of Carlos V. He was ambassador in the court of Suleiman between 1532 and 1541. In 1541, he died in the Po River, killed by Marquis Vasto’s men.
El 7 de octubre de 1571, la armada de la Santa Liga ‒formada por Venecia, los Estados Pontificios, la Orden de Malta, Saboya, Florencia, otros estados menores italianos y la Monarquía Hispánica‒ se enfrentó a la armada otomana en el golfo de Lepanto. En apenas seis horas se dirimió el futuro de la cuenca del Mediterráneo en una batalla sangrienta en la que los cristianos se alzaron con una victoria inesperada y cuyos resultados, hoy en día, siguen siendo muy controvertidos. A pesar de los ríos de tinta que aquel evento bélico ha hecho correr, numerosos aspectos de este siguen en la más profunda oscuridad, algo que quiere corregir el curso que aquí les proponemos. https://www.fcamberes.org/es/la-batalla-de-lepanto-en-su-450-aniversario-1571-2021