Kingdom of Granada Modern Age

ABSTRACT: Since Gómez Moreno, historians have identified the Arab Baths of Baza (11th century) as Jewish Baths. This mistake led them to consider that the surrounding area was the Jewish Quarter. The reality is very different. There were at least two baths in Baza: the oldest in Marzuela arrabal (conserved at present in the Santiago Quarter) and the other, built ca. 1520 for the Moorish community, on the other side of the city. This Bath, situated in calle de la Judería (today calle del Cáliz, in the San Juan Quarter), has been destroyed. The little Jewish community of Baza never use this bath because of the Expulsion of the Spanish Jews thirty years before. RESUMEN: La historiografia tradicional, con Gómez Moreno a la cabeza, ha identificado los baños árabes de la ciudad de Baza (s. XI) como pertenecientes a la minoría judía. Este error de base ha hecho que en el entorno circundante se haya situado la supuesta judería. La realidad es bien distinta. En Baza existieron, al menos, dos baños: el antiguo del arrabal de Marzuela- que es el que se conserva actualmente, en el barrio de Santiago- y otro construido en tomo a 1520 para el uso de la comunidad morisca local en el otro extremo de la ciudad, situado en la antigua calle de la Judería -hoy calle del Cáliz, en el barrio de San Juan- y actualmente desaparecido. La pequeña comunidad judía de Baza nunca pudo utilizar estas termas puesto que había sido expulsada, junto al resto de hebreos españoles, casi treinta años antes.

el masivo y forzoso bautizo de los moriscos en 1501, tras aplastar su primera rebelión. Se encuentran en el sotobanco del retablo, hecho entre 1520-1522, de la capilla Real de Granada2. Tallados con fino modelado y relieve proporcionados en sus dimensiones, magníficamente ejecutados y totalmente realistas en la moda de los personajes, fueron ejecutados, con toda probabilidad por el escultor francés Felipe Vigarny de la diócesis de Langres, en la Champagne.

El paso del tiempo casi había conseguido borrar de La Alpujarra la memoria de una de sus principales familias, los Mérida, que a pesar de sus oscuros orígenes consiguieron pasar de repobladores a ser una de las principales familias de la comarca. El análisis exhaustivo del linaje desde el siglo XVI hasta el XX nos permitirá entender sus orígenes, el ascenso social de algunas de sus ramas y su extinción en La Alpujarra.

Study of moorish communities develonment from current Granada province (Baza and Huéscar regions) along XVIth Century. From demographic, economic and social assessment,
their taking part on "Rebelión de las Alpujarras" (1568-1570) is analised; as well as their exile on several areas of Castile, their return and the resource used by the minority who can avoid the
definite expulsion from Spain at beginning of XVIIth Century. Finally, we allude to some cultural permanences in one of Granada region's where more moorish get stay on.

The Baños family represents a perfect model of social mobility in the city of Granada
during 18th-century. From Moorish backgrounds, the need to hide their real genealogy led them to forge numerous documents in their way to construct a fake identity as nobles. This paper analyses the strategies they developed

Memoria final de la intervención arqueológica de apoyo a la restauración en la calle Escudo del Carmen nº 11, localizada en el barrio de San Matías de Granada, desde enero de 2007 a marzo de 2009. Director de la intervención: Luca Mattei. Técnico arqueólogo: Guillermo García-Contreras Ruiz.

The research that this paper shows, developed in recent years, represents a radical revision of our beliefs regarding the expulsion of spanish moriscos since 1609. In the case of the kingdom of Granada, the author proves that thousands of muslim descendants stayed in it and that theyof muslim descendants stayed in it and that they managed to evade in various ways the royal decrees, hiding their true origin thereafter. In XVII and XVIII centuries much of this group accumulated great wealth by controlling the silk trade and also holding about a hundred public offices. Inbreeding was their main family feature. Most of these lineages was completely assimilated over generations, although it remained a compact core of crypto-muslims, prosecuted by the Inquisition in 1727. These convicts kept alive their identity until the late eighteenth century.

Jan van Eyck takes us on an exhilarating journey from Flanders to Granada during crucial times for European arts and politics. A voyage that fuelled the dream of the Golden Fleece and changed the course of history. The starting point is the rediscovery of the original document of the account of the embassy of Philip the Good, Duke of Burgundy, sent to João I of Portugal in 1428-29, in which the renowned artist took part. It is fully transcribed and translated into Spanish and English for the first time. The report is put into context with the historical figures, the places, the political events and the key artistic trends of the time. This enables us to analyze the route of the entourage, the precedents, their interrelationships, purposes and results. And more importantly; building a new panorama of the kaleidoscopic cultural world of fifteenth century Europe. Along the journey, we will understand to what extent the Iberian Peninsula had an influence on Jan van Eyck’s paintings. We shall find an artist fascinated by the Alhambra and the Nasrid Kingdom of Granada. All in all, an intercultural dialogue laden with nuances which placed Burgundy and the peninsular kingdoms at the forefront of Western art.
http://www.laergastula.com/es/111-el-viaje-de-jan-van-eyck-9788416242207.html

La renta de la seda de Granada fue uno de los principales impuestos espa- ñoles durante la Época Moderna. La investigación en que se basa este ar- tículo demuestra que la gran mayoría de los arrendadores de impuestos que encontramos en su gestión fueron parientes cercanos entre sí. Además, todos ellos fueron judeoconversos que no sólo se enriquecieron con esta actividad económica, sino que la utilizaron para progresar socialmente.

The renta de la seda in Granada was one of the most relevant taxes in Early Modern Spain. The research in which this article is based on, shows that most of the tax farmers involved in managing the «Renta de la Seda» were close relatives. Furthermore, all of them were «judeoconver- sos» and took advantage of this economic activity not only to enrich themselves but also to progress in society.

The repopulating process that took place in the Kingdom of Granada after the Castilian conquest, at the end of the 15th century, saw the arrival of new settlers from abroad, including the Crown of Aragon, the Catalan nation in our documents. Although their presence was not significant in the overall process, it is however interesting to examine with care their settlement pattern, which is different from other foreign nations' pattern, mainly the members of the Italian merchant republics. Thus, we analyze the origin of these Catalan settlers and their distribution throughout the Kingdom of Granada, looking for the ultimate reasons. We also have the opportunity to examine the percentage of permanence as well as the socioeconomic background, when the sources allow it

El objeto de esta comunicación es presentar una serie de fuentes censales inéditas de distinto origen y alcance y hacer un primer análisis de los datos que ofrecen contrastándolos con los de las fuentes ya conocidas y por supuesto con las también escasas fuentes parroquiales entre ellas algunas también novedosas. Nuestra primera tarea será por tanto la descripción y crítica de las principales fuentes con que contamos para el período que estudiamos.

The Muslims of Granada experienced a series of transformations due to
the widespread conversions of 1499-1500 which is mirrored in the initial anthroponymic change and its subsequent evolution in the sixteenth century.This study assesses the authenticity of Arabic names in Castilian records and proposes an onomastic methodology that bridges two diverse systems (Arabic and Spanish) and manifests a certain degree of synchretism. A comparative onomastic study (both synchronic and diachronic) from medieval to early modern times, using various samples of other social groups allows us to gauge the degree of acculturation of the Moriscos and to discover patterns of cultural behaviour that would otherwise be difficult to discern.

RESÚMEN

Las transformaciones padecidas por los musulmanes de Granada a raíz de la conversión masiva de 1499-1500 se reflejan en el cambio antroponímico inicial y su evolución durante el siglo XVI. En este estudio se evalúa la autenticidad de los nombres árabes en los documentos castellanos y se propone una metodología onomástica que abarca dos sistemas diversos (el árabe y el castellano) y que permite un cierto grado de sincretismo. La onomástica comparativa  (sincrónica  y  diacrónica) desde la  Edad  Media  hasta  la  Moderna, con muestras de otros colectivos permite calibrar el grado de aculturación de los moriscos  y  descubrir  patrones  de  comportamiento  cultural  que  resultan difícilmente discernibles por otros medios.

Estudio de un caso de integración social, cultural, religiosa y económica de una estirpe de origen morisco de la ciudad de Baza (los Enríquez Xoaida) que lograron eludir las sucesivas expulsiones sin renegar de su origen, mediante distintas estrategias que incluyeron una falsificación histórica que les convirtió en descendientes de un supuesto hijo bastardo de don Enrique Enríquez, mayordomo mayor y tío del rey  Fernando el Católico.

Gonzalo Fernández de Córdoba, Gran Capitán de los ejércitos españoles, destacó por mantener la fidelidad a la misión, por la aplicación deliberada de la violencia a gran escala como resorte para mover voluntades propias o del enemigo. Impuso en Europa la forma de guerrear característica en Granada, de ardides, escaramuzas y emboscadas.
Procuró que los combatientes armados de distinta manera  se complementaran en sus capacidades, formando  agrupamientos tácticos, base de los Tercios, dominadores de los campos de batalla europeosdurante siglo y medio.
Sus enseñanzas sobre el aprovechamiento del terreno pasaron a convertirse en algo básico de la praxis militar; llevó a Italia la sorpresa para multiplicar la eficacia de sus fuerzas, y con ello devolvió a la guerra europea uno de sus principios fundamentales, mereciendo por ello un puesto entre los grandes jefes militares de la Historia.

The present paper analyzes the Italian presence in the repopulation process in the Kigdomof Granada using only the Division Books (Libros de Repartimiento). The study of the textsrecently at disposal gives new light to the argument and allows to stablish traditional andrenewal elements in the Italian settlement model in the South of the Iberian Peninsula after theconquest of the Nazari emirate.

Se presentan de manera breve las principales conclusiones de la intervención arqueológica llevada a cabo con motivo de la reurbanización del campus universitario de Cartuja (Granada). La intervención ha tenido dos fases, una de excavación con sondeos en el año 2013 y otra de seguimiento, control de movimiento de tierras y excavación de nuevas áreas entre 2014-2015. Todo ello ha permitido obtener una visión conjunta de la evolución de este espacio al norte de la ciudad de Granada desde época romana hasta la época contemporánea, incluyendo reformas en época medieval y moderna.

EN: The aim of this paper is present briefly the main findings of the archaeological research carried out in connection with the redevelopment of the university campus of Cartuja (Granada). The intervention has had two phases, one of excavation surveys during the summer of 2013 and another, since May 2014 to June 2015, with archaeological monitoring, control earthmoving and excavation of new areas. All this works has led to an overview of the historical evolution in this area, northern of the city of Granada, from Roman times to the present day, including medieval and modern occupation.

Íñigo Lopez of Mendoza, the second count of Tendilla, the first general captain of the Kingdom of Granada and the first alcaide of the Alhambra, was one of the most faithful allies of the king Ferdinand the Catholic. His service into the crown was translated in an active participation in the War of Granada, in his extraordinary mission as ambassador of the Catholic Monarchs in the Holy See and as agent and promoter of artworks related to the royal patronage. In this article, this bond is studied across the role that represents his correspondence that, besides his value as testimony of an age, is a very completed example of the epistolary literature of the Renaissance.

The present article aims to show the continuity of the Genoese of the Kingdom of Grenade from the end of the Muslim era to the beginning of the Castilian times. To do so it makes use of the prosopographical method, comparing documentation from national archives and notarial deeds from Cordoba and Grenade. Thus, through the personal development of Ambrogio Spinola we study aspects such as the commercial and financial activities held by the Genoese mercantile community, paying special attention to the connection with the High Guadalquivir through the terrestrial border; the purchase of proprieties in Grenadian soil, a completely hitherto unknown fact which involves deep implications about the evolution of the Nasrid society; it is established the chronology of their presence in the emirate during the War of Grenade; and after the return we outline their adaptation to the new social, political and economical reality, with the diversification of strategies, the wish to integrate in local society and keeping in touch with Castilian and Grenadian elites. Therefore it emerges a completely unknown image, which answers some classic questions of the specific historiography and enriches the knowledge of the Genoese presence in Grenade.

ABSTRACT: The successive municipal reforms of the town councils of Kingdom of Granada between ends of the XVth century and beginnings of the XVlth and its effects in the position of municipal stewards is analyzed in the first part, as well as the changes in the social extraction of the ones that enter to such charges. Second part is dedicated to social analysis of the stewards from town of Baza until 1550, with special attention to their confessional and social origins, economic activities (collection of taxes, commerce, stockbreeding), access and fill of office, profits, family and patronage strategies and social ascent of many of them or their relatives.  RESUMEN: En la primera parte se analiza las sucesivas reformas municipales de los concejos granadinos entre finales del siglo XV y comienzos del XVI y sus efectos en el oficio de mayordomo de propios, así como los cambios en la extracción social de los que accedieron a tales cargos. La segunda parte se centra en el análisis social de los mayordomos de la ciudad de Baza hasta 1550, con especial atención a su extracción y origen confesional, sus actividades económicas (recaudación de impuestos, comercio, ganadería), el acceso y desempeño del oficio, los beneficios del mismo, las estrategias familiares y clientelares y finalmente el ascenso social de muchos de ellos o de sus familias.

The deprivation of liberty is one of the defining components of Christendom-Islam relationships in the Medieval Mediterranean. In this context the Kingdom of Granada is a perfect framework within which to study a frontier society both in the Nasrid and the Castilian periods, in which the daily presence of prisoners and slaves show social and economic features common to the rest of the Western Mediterranean and also specific traits related to the particular historical characteristics of the Iberian Peninsula. In line with the current trend that supports the joint study of captivity and slavery overcoming the juridical differences that divide them, this article collects the state of knowledge on the matter. It reviews the classic bibliography and moves forward to include the latest studies in an attempt to deal with the subject from an integrating perspective. Given that very few Late Medieval Mediterranean territories offer the documentary richness and the economic, social and structural complexity of the Kingdom of Granada, there emerges a panorama of great clarity for the question under study.

Se analiza el periodo final de la hacienda real nazarí en el territorio de la ciudad de Baza, las transformaciones fiscales surgidas durante la conquista-repoblación y el llamado período mudéjar (1490-1500) y la articulación del nuevo erario regio (hasta 1520), con la introducción de nuevas figuras impositivas castellanas, la pervivencia o transformación de otras de origen islámico, la configuración de distintos partidos tributarios y el definitivo establecimiento de una dualidad fiscal, beneficiosa para los conquistadores y gravosa para los moriscos. ABSTRACT The last period of the country property real nazari is analyzed in the territory of the city of Baza, the fiscal transformations arisen during the conquest-repopulation and the call Mudejar period (1490-1500) and the articulation of the regal new treasury (still 1520), with the introduction of Castilian new tax figures, the permanency or transformation of others of Islamic origin, the configuration of tributary different parties and the definitive establishment of a fiscal duality, beneficial for the conquerors and grievous for the Moorish ones.

In this paper I will present a study of a key and important group for the economy of the city of Granada and its kingdom: silk merchants. The Castellano de Marquina will be analysed in the role of production and trade, in putting-out system situations, of silk fabrics in Granada (damask, velvet, taffeta, satin and others) during the early modern period. As merchants-entrepreneurs (verlegers), the Castellano kin bought silk cocoons from rural producers, hired spinners, twisters, weavers and dyers in the city and finally traded the products in a very area that extended beyond the kingdom of Granada, and included the city of Seville, port of the Indies. At the same time acquired great power, holding
municipal offices as “jurados” and “venticuatros”, and ruled the city in both eco- nomic and political aspects. It was particularly easy for the merchants to receive mercies of knight cavalry orders.

The importance of the position of Italian mercantile republics in the Nasrid Kingdom of Granada (1232-1492) during the early Renaissance is widely known. Genoa, Venice and Florence played a decisive role in facilitating the external commerce of the last Muslim state in the Iberian Peninsula, helping Granada to survive in a complex and rapidly changing geopolitical context, with an increasingly strong Crown of Castile pressing the Sultanate on the Iberian Peninsula, and a divided and turbulent Islamic world in the Western Mediterranean, as a long-established historiographical tradition has shown. Scholars have mainly devoted their attention to the relationship of Granada with Genoa, which is understandable if we remember that the Superba had a privileged position in the Nasrid Sultanate. the Genoese were not the only ones who took the opportunity to trade in Nasrid lands. Without minimising the significance of Genoese involvement in developing the region’s commercial potential, other issues to be addressed include the activity of perhaps less visible but far from insignificant merchant communities, including the Venetians and Florentines. Their activities in the Nasrid kingdom were important in their own right, and it certainly complicates a vision defined perhaps too much by Genoese domination until quite recently. To consider the relations between Venice and Florence, on the one hand, and the Sultanate of Granada on the other, enhances our understanding of the role Renaissance Italian states played within the heterogeneous structures of Western Mediterranean Islam. This enhanced narrative may be constructed on the complementary pillars of diplomacy and commerce. Therefore, this essay will study the diplomatic and commercial strategies followed by Renaissance Venice and Florence in Granada, comparing them with their approach to other Western Mediterranean Muslim states. As will become evident, Venice proved to be a very useful model for Florence but, at the same time, it will be clear that if Florence followed the Venetian example in Egypt and the Maghreb, it did not do the same regarding Granada. The differences did not result, though, in a more successful position for either of these Italian republics in Granada, which remained always a secondary market in their economies.

On January 2, 1492, Boabdil surrendered Granada to the Catholic Monarchs who proclaimed their victory from the highest tower of the Alhambra. To the rumble of the bombards and the sound of warlike instruments was added the tolling of a bell and the song of Te Deum laudamus that spread throughout the city, as a prelude to the transformation of its soundscape. The coexistence of calls to prayer and the liturgy of Muslims and Christians was ephemeral. After the massive conversion of the Mudejars in 1500, the process of acculturation of the vanquished population began. This process would end up unleashing the war of the Alpujarras and the expulsion of the Moors from the city in 1570. In this period, Granada would experience a drastic acoustic mutation resulting from the progressive elimination of the sonic identity features of the Moorish community and its sound assimilation to other Hispanic cities.