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Muslims and Jews in Inquisitorial Spain
The distinct religious culture of early modern Spain -- characterized by religious unity at a time when fierce civil wars between Catholics and Protestants fractured northern Europe -- is further understood through examining the expulsion of the Jews and suspected Muslims. While these two groups had previously lived peaceably, if sometimes uneasily, with their Christian neighbors throughout much of the medieval era, the expulsions brought a new intensity to Spanish Christian perceptions of both the moriscos (converts from Islam) and the judeoconversos (converts from Judaism). In Parallel Histories, James S. Amelang reconstructs the compelling struggle of converts to coexist with a Christian majority that suspected them of secretly adhering to their ancestral faiths and destroying national religious unity in the process.
Discussing first Muslims and then Jews in turn, Amelang explores not only the expulsions themselves but also religious beliefs and practices, social and professional characteristics, the construction of collective and individual identities, cultural creativity, and, finally, the difficulties of maintaining orthodox rites and tenets under conditions of persecution. Despite the oppression these two groups experienced, the descendants of the judeoconversos would ultimately be assimilated into the mainstream, unlike their morisco counterparts, who were exiled in 1609.
Amelang masterfully presents a complex narrative that not only gives voice to religious minorities in early modern Spain but also focuses on one of the greatest divergences in the history of European Christianity.
Cervantes and the Fictions of Identity
Passing for Spain charts the intersections of identity, nation, and literary representation in early modern Spain. Barbara Fuchs analyzes the trope of passing in Don Quijote and other works by Cervantes, linking the use of disguise to the broader historical and social context of Counter-Reformation Spain and the religious and political dynamics of the Mediterranean Basin._x000B_In five lucid and engaging chapters, Fuchs examines what passes in Cervantess fiction: gender and race in Don Quijote and Las dos doncellas?; religion in El amante liberal? and La gran sultana; national identity in the Persiles and La espaÃ±ola inglesa.? She argues that Cervantes represents cross-cultural impersonation -- or characters who pass for another gender, nationality, or religion -- as challenges to the states attempts to assign identities and categories to proper Spanish subjects. _x000B_Fuchs demonstrates the larger implications of this challenge by bringing a wide range of literary and political texts to bear on Cervantess representations. Impeccably researched, Passing for Spain examines how the fluidity of individual identity in early modern Spain undermined a national identity based on exclusion and difference. _x000B_
Crisis Management in Sixteenth-Century Seville
In the first half of the 1580s, Seville, Spain, confronted a series of potentially devastating crises. In three years, the city faced a brush with deadly contagion, including the plague; the billeting of troops in preparation for Philip II’s invasion of Portugal; crop failure and famine following drought and locust infestation; an aborted uprising of the Moriscos (Christian converts from Islam); bankruptcy of the municipal government; the threat of pollution and contaminated water; and the disruption of commerce with the Indies. While each of these problems would be formidable on its own, when taken together, the crises threatened Seville’s social and economic order. In The Plague Files, Alexandra Parma Cook and Noble David Cook reconstruct daily life during this period in sixteenth-century Seville, exposing the difficult lives of ordinary men, women, and children and shedding light on the challenges municipal officials faced as they attempted to find solutions to the public health emergencies that threatened the city’s residents. Filling several gaps in the historiography of early modern Spain, this volume offers a history of not only Seville’s city government but also the medical profession in Andalusia, from practitioner nurses and barber surgeons (who were often the first to encounter symptoms of plague) to well-trained university physicians. All levels of society enter the picture—from slaves to the local aristocracy. Drawing on detailed records of city council deliberations, private and public correspondence, reports from physicians and apothecaries, and other primary sources, Cook and Cook recount Seville’s story in the words of the people who lived it—the city’s governor, the female innkeepers charged with reporting who recently died in their establishments, the physicians who describe the plague victims’ symptoms. As Cook and Cook’s detailed history makes clear, in spite of numerous emergencies, Seville’s bureaucracy functioned with relative normality, providing basic services necessary for the survival of its citizens. Their account of the travails of 1580s Seville provides an indispensable resource for those studying early modern Spain.
This broadranging exploration argues that there was a special preoccupation with the nature and limits of poetry in early modern Spain and Europe, as well as especially vigorous poetic activity in this period. Contrary to what one might read in Hegel, the "prosification" of the world has remained an unfinished affair.
Spain and Latin America's Southern Cone
This volume explores the role played by culture in the transition to democracy in Latin America's Southern Cone (Argentina, Uruguay, Chile) and Spain, with a focus on opposing stances of acceptance and defiance by artists and intellectuals in post-authoritarian regimes.
Preaching Spanish Nationalism across the Hispanic Atlantic skillfully debates the prevailing view that the monolithic Catholic Church—as the symbol of the ancien régime—subverted a secular progression toward nationalism and modernity. It was, Scott Eastman deftly contends, the tenets of Roman Catholicism and the ideals of Enlightenment worked together to lay the basis for a “mixed modernity” within the territories of the Spanish monarchy.
Romantic Spain, Modern Europe, and the Legacies of Empire
Michael Iarocci traces the ways in which Spain went from being central to European history and identity during the early modern period to being marginalized and displaced by England, France, and Germany during the Romantic period. He points out that it has long been an unspoken assumption tainting much of literary criticism that Spain did not have a strong Romantic movement even though Spain itself had come to be viewed by the "new" Europe as the location of all that was romantic. Through a close study of Cadalso, Saavedra, and Larra, Iarocci argues that Spanish writers were intensely concerned with the same issues taken up by more famous Romantics and that the ways in which they address these issues provides us with a richer notion, not only of Spain, but of all of Europe.
Discurso prostibulario en la picaresca femenina
Zafra considers legal measures and moral treatises that define the boundaries of sin. Her analysis discusses the lesser evil that the presence of prostitutes represents for society, as well as, the concern for the public good that led to its legal eradication in 1623. Zafra's research demonstrates that the discourse on early modern prostitution present in literary and extra-literary sources informs us of more than the sexual practices allowed to prostitutes, and therefore, is part of a larger discourse on the regulation of women's behavior. She points out that moralists, preachers, legislators, and writers participated in this on-going discourse on prostitution, women, and sex.
Jongleuresque Performance on the Early Spanish Stage
Radical Theatricality argues that our narrow search for extant medieval play scripts depends entirely on a definition of theater far more literary than performative. This literary definition pushes aside some of our best evidence of Spain's medieval performance traditions precisely because this evidence is considered either intangible or "un-dramatic" (that is, monologic).