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        "version": 31,
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            "name": "Serai Collaboratory for Morisco Studies",
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            "creatorSummary": "Maouelainin",
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            "itemType": "thesis",
            "title": "The crossroads of time and culture: Moriscos' voices through their narratives",
            "creators": [
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                    "creatorType": "author",
                    "firstName": "Safiya",
                    "lastName": "Maouelainin"
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            "abstractNote": "Moriscos do not represent a unique case of a minority group in the history of the Iberian peninsula; but they are the only converted group to be sentenced to expulsion from Iberian lands between 1609 and 1614. The reasons behind their struggle are numerous, and they are based on socio-political and economic issues as well as religious ones. However, it is interesting to see that, until today, religion seems to be the fundamental explanation given during the many discussions dealing with the morisco problem and, in particular, this community's literary works. Critics of this literature simplify its meaning as related to Islam and the Moriscos' longing for the reappearance of their lost religion. The present study refutes this type of generalization. It defends the idea that each text ought to be discussed according to its form and content for it presents a glance into the morisco culture, which is far more complex than that of their counterparts, the Old Christians.\nThe need and reasons behind their literature will be explained from the morisco author's personal and intimate viewpoint, as a retrospection of him or herself, instead of associating such literature with an expression of contempt toward the authorities and the Iberian peninsula. I argue that the morisco authors present a fusion of different \"knowledges,\" which conclude in the apparition of a border-Christian culture, with its own space and temporality, and based on a new code of written expression. Their works demonstrate an intimate will of legitimizing and fitting their deviant self into the imperialistic sixteenth-century society. Therefore, only by undermining religious component of their literature and correlating the two cultures and languages accessible to Moriscos (i.e. Romance language and Arabic), and accepting their fusion as one, will we be able to access the richness of the morisco creations, which show ingenuity and literary creativeness. The six texts under study here are: Miguel de Luna's Historia verdadera del rey don Rodrigo , Francisco Núñez Muley's Memorial , \" Al-h[dotbelow]adith de Ibrahim,\" \"Alhadith de Muça con la paloma y el falcón,\" \"Relato sobre la sabiduría de Salomón,\" and \"Hadith del baño de Zarieb.\"",
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            "university": "The Johns Hopkins University",
            "place": "United States -- Maryland",
            "date": "2012",
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            "numPages": "280",
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            "shortTitle": "The crossroads of time and culture",
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            "creatorSummary": "Bartels",
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        "data": {
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            "version": 31,
            "itemType": "thesis",
            "title": "One Holy Catholic and Apostolic Spain: Nationalism and the Rejection of the Morisco \"Other\"",
            "creators": [
                {
                    "creatorType": "author",
                    "firstName": "Kathleen E.",
                    "lastName": "Bartels"
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            ],
            "abstractNote": "In the latter half of the sixteenth century, Spain's Catholic rulers faced a problem of their own making: having forced Spain's remaining Muslim population to convert to Christianity, these rulers now suspected that these converts, known as Moriscos, were not faithful to the crown or to their newly-adopted Catholic faith. Decades of political and theological debate concerning the Moriscos' ensued, only to be resolved when King Philip III, in 1609, finally determined to expel the Moriscos, aiming to rid the Iberian Peninsula of their purportedly destabilizing influence. The decision was not universally popular, and out of concern that the expulsion could be undone, several clerics and men of political influence became apologists for the massive deportation campaign, justifying the expulsion and glorifying its results. The purpose of this dissertation is to explore how the treatises of the apologists Pedro Aznar Cardona ( Expulsión justificada de los Moriscos españoles ), Damián Fonseca (Justa expulsión de los moriscos de España ), Marcos de Guadalajara y Javier (Memorable expulsión y justísimo destierro de los Moriscos de España and Prodición y destierro de los moriscos de Castilla hasta la Valle de Ricote ), and Jaime Bleda (Crónica de los Moros de España ) provide a foundation for the formation of a Spanish national identity based on a shared Catholic faith. This study specifically examines the apologists' rhetorical strategies and goals, exploring the ways in which they seek to establish Morisco otherness as a means of reinforcing the institutional hegemony of the Catholic faith. The apologists hope to persuade their Catholic audience of the risks to their physical and spiritual safety if Moriscos were to return to the Peninsula, thereby safeguarding their ideal Spanish Catholic nation from future contamination.",
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            "title": "Morisco apocalypticism: Politics of prophecy in the early modern Mediterranean",
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                    "firstName": "Marya T.",
                    "lastName": "Green-Mercado"
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            ],
            "abstractNote": "This dissertation studies the production, circulation, and diffusion of apocalyptic prognostications by the Moriscos in sixteenth-century Spain.",
            "thesisType": "Ph.D.",
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            "shortTitle": "Morisco apocalypticism",
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    {
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        "version": 31,
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            "creatorSummary": "Fernández Medina",
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        "data": {
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            "itemType": "thesis",
            "title": "La magia morisca entre el Cristianismo y el Islam",
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                {
                    "creatorType": "author",
                    "firstName": "Esther",
                    "lastName": "Fernández Medina"
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            "abstractNote": "Tesis doctoral, Universidad de Granada, Facultad de Filosofia y Letras, programa oficial de postgrado en Cultura arabe y hebrea, 6 Novembre 2014 (Direction : Mercedes Garcia Arenal).",
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            "title": "Edicion y estudio del manuscrito aljamiado-morisco ms. 4963 de la Biblioteca Nacional de Madrid",
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                    "firstName": "Mariam Medhat",
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            "abstractNote": "\"Despite the vast research on Moriscos, Spanish Muslims who were forced to convert to Catholicism beginning in the 16th century, little is known about their writings that emerged in underground Muslim societies in spite of the Spanish Inquisition's scrutiny and burning sites. These clandestine texts produced between the 15th and the 17th centuries came to light in the 19th century discovered under false floors or hidden in walls of old structures. This study focuses on the following manuscript ms. 4963 located in the Biblioteca National in Madrid. The edition, transcription, and analysis of these documents are part of a growing body of research on the Aljamiado-Morisco literature and the Aljamiado language which employed Arabic script to write Romance. It was used and understood by members of the community which wrote, read, and covertly circulated them. Moriscos resorted to writing by means of the Arabic alphabet in a time of censorship when laws were being passed prohibiting the use of any form of Arabic and banning mosques that were the very place where Arabic had been taught.\n\nIn order to study this historical work produced at the margins of society, three areas are examined: identity (chapter one), language (chapter two), and faith (chapter three). This research would not be possible without an interdisciplinary approach using studies of Historical Linguistics, Linguistic Anthropology, Literature, History, Islamic Studies, Comparative Literature and Paleography. The latter was an essential component in assigning a place of origin, deciphering, reading, dating this historical manuscript, as well as situating it in its cultural context. The philologist or aljamiadist face two major difficulties: deciphering the Arabic characters and then converting them into Romance by means of a methodical system of transcription that would be scientific and would remain as authentic as possible to the original text. Besides the technical difficulties, this study requires the mastery of language of the text; the historical usages of various styles of Aljamiado handwriting, common writing customs, scribal handwritings and styles; and the philological knowledge of the language, vocabulary, and grammar generally used during 16th century Spain.\n\nThrough the process of transcription and analysis of textual evidence, ms. 4963 shows that Moriscos sought to preserve three components: an abbreviated Quran, an Islamic calendar as well as a guide to ablution—an Islamic ritual of purification necessary prior to performing the five daily prayers. These are significant since they display the aspirations and the annihilations of a community at the verge of extinction and its attempt to maintain its identity, language, and faith. Ms. 4963 shows that when the outer world was falling apart and shattered into pieces, Moriscos resorted to consolidating their inner peace through faith and identity markers. Their distinctive writing system is an evidence of what occurs when there are two languages in contact with their degrees of mixing, leveling, simplification and reallocation (Tuten 41-47). Siegel defines the product of such language contact as a koiné, \"a stabilized contact variety which result from the mixing and subsequent leveling of features of varieties which are similar enough to be mutually intelligible, such as regional or social dialects\" (175). The increased interaction and integration amongst bilingual Spanish Muslims, who were systematically losing Arabic competence, resulted in the creation of this koine language. The Aljamiado-Morisco writing became the medium connecting between language, faith, and identity so as to endure the waves of Islamic identity eradication in Spain during the 16th through the 17th centuries.\"",
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