Creating Christian Granada
Society and Religious Culture in an Old-World Frontier City, 1492–1600
Publication Year: 2013
Creating Christian Granada provides a richly detailed examination of a critical and transitional episode in Spain's march to global empire. The city of Granada-Islam's final bastion on the Iberian peninsula-surrendered to the control of Spain's "Catholic Monarchs" Isabella and Ferdinand on January 2, 1492. Over the following century, Spanish state and Church officials, along with tens of thousands of Christian immigrant settlers, transformed the formerly Muslim city into a Christian one.
With constant attention to situating the Granada case in the broader comparative contexts of the medieval reconquista tradition on the one hand and sixteenth-century Spanish imperialism in the Americas on the other, Coleman carefully charts the changes in the conquered city's social, political, religious, and physical landscapes. In the process, he sheds light on the local factors contributing to the emergence of tensions between the conquerors and Granada's formerly Muslim, "native" morisco community in the decades leading up to the crown-mandated expulsion of most of the city's moriscos in 1569-1570.
Despite the failure to assimilate the moriscos, Granada's status as a frontier Christian community under construction fostered among much of the immigrant community innovative religious reform ideas and programs that shaped in direct ways a variety of church-wide reform movements in the era of the ecumenical Council of Trent (1545-1563). Coleman concludes that the process by which reforms of largely Granadan origin contributed significantly to transformations in the Church as a whole forces a reconsideration of traditional "top-down" conceptions of sixteenth-century Catholic reform.
Published by: Cornell University Press
Creating Christian Granada
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From the baptismal registers of the parish church of Santa Marfa in the Alhambra (Granada). Source: Archivo de la Parroquia de San Cecilio (Granada), Libra I de bautismos de Santa Marfa de la Alhambra, f. 81. Photo by author. This book is published with the aid of a grant from the Program for All rights reserved. Except for brief quotations in a review, this book, ...
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The writing of this book and the research on which it is based have been made possible by fellowships and grants from a variety of organizations and individuals, and to all of them I offer my thanks: the Fulbright Founda tion; the Tinker Foundation; Miriam Usher Chrisman; the Society for Re formation Research; the Charlotte W. Newcombe Foundation; the Gradu ...
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When did Granada become a "Christian" city? The most obvious answer to this question is misleading: January 2, 1492-the date on which the "Catholic Monarchs" Is-abella and Ferdinand of Castile and Aragon triumphantly entered this city in the southeastern corner of the Iberian Peninsula, thus subduing Islam's last bastion in Western Europe and completing the centuries-long Christian "reconquest" of Spain. Although under Christian political control after ...
Chapter 1: A Frontier Society
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Juan de la Torre was one of the thousands of Christian immi grants who came to Granada seeking opportunity and fortune in the decades after the city's 1492 conquest. He had grown up in Toledo as a member of a wealthy judeoconverso merchant family that played a leading role in that city's endemic violence between Jewish converts and "Old Christians." Two of his kinsmen had been hanged in 1467 for en tering Toledo's cathedral armed to do battle with Old Christians; another ...
Chapter 2: Mudéjares and Moriscos
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...j udging by the I563 distribution of his six-million maravedi es tate among his heirs, the morisco merchant Alonso Hermes had become by the middle decades of the sixteenth century one of Granada's wealthiest residents. Yet little is known of his family's past. His recent Muslim ancestors certainly had not been members of Nasrid Granada's ruling elite, and his parents and/or grandparents were probably converted to Christianity along with the city's mudejar masses in January or ...
Chapter 3: A Divided City, A Shared City
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The eventual expulsion of most of the city's "native" commu nity in I 569-I 570 at the height of the second rebellion casts an imposing shadow over any examination of morisco-Christian immigrant relations in postconquest Granada. Given the tragic outcome, it is difficult to avoid the temptation to emphasize moments of confrontation, ignoring in the process the mostly peaceable ways in which the frontier city's two principal ethnic groups interacted with one another on ...
Chapter 4: The Emergence of a New Order
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The conquest of Granada had been a royal project, and in the ory, crown authority over the conquered city was absolute. With the exception of the Alhambra palace and its envi-rons-placed by Ferdinand and Isabella under the seigneurial authority of the count of Tendilla-Granada was a royal city, subject to the crown's di rect authority rather than to that of a noble lord. The Catholic Monarchs and their successors held complete control, for example, over the naming ...
Chapter 5: Creating Christian Granada
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Granada's earliest immigrant community in the I490S in cluded a small group of laborers from Asturias and Spain's other mountainous northern coastal regions. On arrival, most of these Asturian immigrants, prohibited by the surrender agreement from residing within the city itself, concentrated themselves in a marginal neighborhood outside the city walls, in an area stretching out from the lower city toward the plains to the west. Within the first few years after the ...
Chapter 6: Defining Reform
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Arguably the most powerful ruler Europe had seen since the days of the ancient Roman Empire, the young Habsburg Holy Roman emperor, duke of Burgundy and king of Castile and Aragon, Charles V, entered Granada on June 4, I526, for what would be his first and only visit to the frontier city.1 According to royal chronicler Prudencio de Sandoval, the emperor had brought his enormous entourage to Granada simply to see the sights of the old Nasrid capital and ...
Chapter 7: Negotiating Reform
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By all accounts, Pedro Guerrero was among the most signifi cant and influential figures at both the second (1551-1552) and third (1562-1563) meetings of the ecumenical Council of Trent. The Guerrero of the council's 1562-1563 final convocation, how ever, was a very different man from the one who had headed the Spanish delegation a decade earlier. In 1551-1552, the well-educated but still rela tively inexperienced archbishop of Granada epitomized a spirit of coopera ...
Chapter 8: Rebellion, Retrenchment, and the Road to the Sacromonte
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H aving spent at that point a total of less than five years in Granada, Pedro Guerrero was still a relative newcomer among the city's immigrant community when he returned from his first journey to Trent on January 17, 1553. On his arrival, he re ceived from much of his flock a warm welcome complete with festive recep tion ceremonies similar to those with which the city customarily observed the entrance and installation of a new prelate. Despite frigid winter temper ...
Page Count: 264
Publication Year: 2013