Passing for Spain: CERVANTES AND THE FICTIONS OF IDENTITY

Notes

Notes Chapter 1: Passing and the Fictions of Spanish Identity 1. On the Hapsburgs’ conflation of religious and imperial ideologies,see Marie Tanner , The Last Descendant of Aeneas: The Hapsburgs and the Mythic Image of the Emperor (New Haven, Conn.:Yale University Press, 1993). On the writing of Spanish history, see Richard L. Kagan, “Clio and the Crown: Writing History in Habsburg Spain,” in Spain, Europe, and the Atlantic World: Essays in Honour of John H. Elliott, ed. Richard L. Kagan and Geoffrey Parker (Cambridge: Cambridge University Press, 1995), 73–99. 2. Over the course of several decades, the historian and literary scholar Américo Castro provided the crucial critical re-evaluation of this mythical Spain, emphasizing the importance of medieval convivencia and tracing the Semitic origins of key early modern Spanish figures. 3. Etienne Balibar,“The Nation Form: History and Ideology,” in Etienne Balibar and Immanuel Wallerstein, Race, Nation, Class: Ambiguous Identities, trans. Chris Turner (London: Verso, 1991), 86–106. 4. Ibid., 86. 5. Sebastián de Covarrubias, Tesoro de la lengua castellana o española (1611), ed. Martín de Riquer (1943; reprint, Barcelona: Alta Fulla, 1998), 823. Unless otherwise noted, all translations from the Spanish are mine. 6. On limpieza, see Henry Kamen, Inquisition and Society in Spain in the Sixteenth and Seventeenth Centuries (Bloomington: Indiana University Press, 1985); Julio Caro Baroja,Los judíos en la España moderna y contemporánea, 3 vols.(Madrid: Istmo,1978); Albert Sicroff,Los estatutos de limpieza de sangre: Controversias entre los siglos XV y XVII, trans.MauroArmiño (Madrid: Taurus,1985); andAntonio Domínguez Ortiz,Las clases privilegiadas en el Antiguo Régimen (Madrid: Istmo,1973).Domínguez Ortiz describes the obsession with pure blood as “la auténtica peculiaridad española” (14) (the real Spanish peculiarity). Kamen challenges what he considers the excessive emphasis on the statutes, especially in literary studies, in “Limpieza and the Ghost of Américo Castro : Racism as a Tool of Literary Analysis,” Hispanic Review 64.1 (Winter 1996): 19–26. 116 7. For the increasing repression of the Moriscos,see Deborah Root,“Speaking Christian : Orthodoxy and Difference in Sixteenth-Century Spain,” Representations 23 (Summer 1988): 118–134; Julio Caro Baroja, Los moriscos del reino de Granada (Madrid: Istmo ,1976);andAntonio Domínguez Ortiz and BernardVincent,Historia de los moriscos: Vida y tragedia de una minoría (Madrid: Revista de Occidente, 1978). 8. For the representation of Muslims and Jews as both nonmale and non-Spanish, see George Mariscal’s fine reading of Huarte de San Juan and Juan de Timoneda in Contradictory Subjects: Quevedo, Cervantes, and Seventeenth-Century Spanish Culture (Ithaca, N.Y.: Cornell University Press, 1991), 57–61. 9. Josiah Blackmore and Gregory S. Hutcheson, Introduction to Queer Iberia: Sexualities , Cultures, and Crossings from the MiddleAges to the Renaissance, ed.Josiah Blackmore and Gregory S. Hutcheson (Durham, N.C.: Duke University Press, 1999), 12. 10. Claire Sponsler, Drama and Resistance: Bodies, Goods, and Theatricality in Late Medieval England (Minneapolis: University of Minnesota Press, 1997), 2. 11. Carmen Bernís notes that this early law, passed by the Catholic kings in 1499, created a distinction that disappeared by the reign of CharlesV,by which time,in theory at least, nobles and burghers had the right to wear the same materials. See Indumentaria española en tiempos de Carlos V (Madrid: Consejo Superior de Investigaciones Científicas, 1962), 9. 12. Quoted in ibid., 14. 13. Covarrubias, Tesoro de la lengua, 1003. 14. Félix Lope de Vega Carpio, El caballero de Olmedo (1620; reprint, Madrid: Cátedra , 1993), ll. 1588–94. 15. For Moorish attire among Christians, see Carmen Bernís, “Modas moriscas en la sociedad cristiana española del siglo XV y principios del XVI,” Boletín de la Real Academia de la Historia 144 (1959): 199–228; and Ruth Matilda Anderson, Hispanic Costume, 1480–1530 (New York: Hispanic Society of America, 1979). 16. Bernís, “Modas moriscas,” 202. 17. For a related argument on the the staging of Jews in medieval drama, see Robert L. A. Clark and Claire Sponsler, “Othered Bodies: Racial Cross-Dressing in the Mistere de la Sainte Hostie and the Croxton Play of the Sacrament,” Journal of Medieval and Early Modern Studies 29.1 (Winter 1999): 61–87. 18. On the so-called maurophilic literature of the late sixteenth century, see María Soledad Carrasco-Urgoiti,The Moorish Novel: El“Abencerraje” and Pérez de Hita (Boston : Twayne, 1976). 19. Miguel de Cervantes Saavedra, El ingenioso hidalgo...