For many, years (was the year of the Lord of 1977) my friend and fellow student P. and I walked rummaging in the parish archives of Santa Marina with the purpose of mounting descabalado ourselves no prior experience or professorial address the demographics of a neighborhood in the seventeenth century Cordoba. Our desire for independence and our distrust in the departments of the Faculty we hid the little fact that the study had been made by a professional researcher with a few samples had drawn the conclusions and figures that we, mere apprentices, we tried to achieve with neat stories and counts. But, despite the disappointment, no one can ever steal the enjoyment we reached for several months in contact with these venerable yellow leaves the parish, fascination with calligraphy thorough rectory and texture finely mottled ink still drying powder brightness slight marks on the quill, punctilious and enlightening the annotation of the trades of wedding and christening witnesses, suggestions that the priest was on the social position of the deceased, the realization that the rapid lift after the plague population 49 was due to the urgent weddings held between young Galician emigrants Cordoba slightly older widows. But one of the most acute impacts we suffered was the discovery of the handwritten annotation Parson 1610 in a range of one of the books I do not remember if marriage, baptisms and deaths mentioned in gift Theodemir su walks by Cordova:
Saturday six days of February one thousand six hundred and ten, reigning in all the Spains Catholic Majesty King Don Felipe 3rd, taking the pontifical chair Holiness Pope Paul V, being Bishop of Córdoba Don Diego Mardones, friar of the order of Santo Domingo, Rector of the church of Santa Marina Tomás Fernández de Vargas and her Collector, They began to leave the Moors of the said City, Having at least four hundred years the Arabs entered it with his captain Tarif Abensier, D reigning in Spain. Rodrigo last Godo. Fernando Alonso Montemayor. Luis Juarez, beneficiary.
Although cold administrative drafting, that game put us in a more intimate contact of a sudden the reality of the expulsion of the Moors. It was as if we could attend the exit from the church tower and imagine how gathered in the square, men, women and children almost with nothing and led thirds called expressly for this Colodro towards the door way of his uncertain fate beyond the sea. We knew the Moors forced into exile following the revolts of the Alpujarras, were placed in the street was still called for Guadalupe and then acquire the inhabitants of those passing: Street Moriscos. We saw in the record books how married, baptized their children and died, peaceably. And how had also new names, identical to those of the other Spanish, but who pastors the infamous clarification appended Christians nuebos kingdom of Granada.
Those Moors, from isolated valleys of the Alpujarras who rebelled against the increased economic pressure and inquisitorial Grenadines authorities, were probably less Spanishised catoliquizados and those who carried a built-century (from the edict of forced conversion Cisneros) include between the Spanish population. Probably most Christians and to be convinced and would be virtually indistinguishable from the old Christian, had forgotten it until the Andalusian Arabic dialect spoken by their ancestors. This explains the mass hysteria that shook up the Castilians (included under that name to Andalusian) with the issue of purity of blood tests, converting kitchen cooking pork in a militant and proliferation of the most extravagant outward show of Catholic faith.
It is so when despite everything and a combined attack of greed, intolerance and stupidity authorities decide to expel expulsion are as large sections of the population virtually integrated. There is evidence many, but the main news is the problems that afflicted the expellees in the new African lands, where they looked from the start badly precisely because their customs, their language and return to Islam almost from nothing doctrinal. Even groups that now form, though perfectly integrated, kept proudly next to famous keys, clear memory perfectly proud lineage and not without racism. From then put the nerves if they are treated to assimilate the Berbers for example, as demonstrated recently caught rebound this Moorish Moroccan blogger by a confusing When reporting Djazeera on expulsion.
Since that day in that sacristy am extremely interested in that unhappy diaspora result of intolerance that still afflicts Catholic roots and centuries the country where I was born and where I live and the consequences, insufficiently studied although unsuspected, pass through the monolithic fierce and holy intransigence always exerted by bloody methods that seem to characterize the social and political history of Spain.
So some of the things that fascinate me the Moroccan world have to do largely with the visible traces currently. Music, artisanal influences, certain customs, some architectural forms… The latter are in Rabat Salé and certainly some curious specimens, susceptible to, also interpreted in sociological key: the front of the houses of the descendants of the Moriscos. This is a topic that I've been researching informally for some time without encountering too much data, although this year the fourth centenary have been published many studies have not yet had the opportunity or time to read. And I have long suspected is also raiding, an intuition based on architectural forms themselves, but also why that adopt.
To me it seems quite clear, although there seems to be for the rest of it with the intention scholar observed, those covers that adorn the entrances of the town houses of the medina of Rabat and Salé are styled plateresco, al least are related to Him.
Outline of doors included in the chapter on Hafid Mokadem
The medinas of Rabat and Salé are understandably not as known to western tourists as fascinating Fez or Marrakech. Neither their actions nor their global interest can compete with those of other imperial cities, but certainly contain some small treasures and especially, a tranquility that can no longer offer those. But searching for the Moorish remains are absolutely fundamental. Rabat was no longer in the early seventeenth city, but a ruinous project. The Almohad failed to build large projected capital and for several centuries the ruins and empty towns, around the huge mosque with its unfinished minaret, They failed to form a cohesive urban unit. Were the Moors from the frontier town of Hornachos which in 1610 arrived;, Saleh then called the New, Bounced Old Salé, current Salé, a pious old city repopulated by successive waves of different Berber tribes, located on the other side of the estuary of the Bou Regreg where people were prevented from entering, horrified by the customs, language and strange religion new arrivals.
Riprap in ancient kasbah, today call the Udayas, rebuilt their Spanish lifestyle, creating a town that even today differs little from any mountain in southern Spain. The circumstances under which those farmers became peaceful fierce pirates who ravaged the Mediterranean and Atlantic (llegaron a saquear Reykjavik) during 150 years are not well known. You probably had no other choice, lacking in land and harassed by their neighbors. Anyway, soon allied with renegade pirates authentic Berber European or Levantine managed to create an impressive empire based on the traffic of goods and slaves result of organized piracy. The medina grew out of the kasbah to the current limits, whose red walls that still exist today and built the Old Salé was absorbed after a small war. The independence of the Moroccan central power was accomplished through the proclamation of an independent republic, the Republic of Bou Regreg worked for nearly half a century until Moulay Ismail, The Sultan of Meknes reduced in the years 60 seventeenth, although they continued to work, ya as privateering during semiofficial Alaouite 100 years.
The vast majority of those rabatíes are descendants of Andalusian and although there is very little of them in the medina, except surnames (Vargas, Brown, Piro, etc.) on the doors of their houses kept the memory of that fossilized state crime. Only I found A specific study on in the chapter entitled The front door of Moroccan-Andalusian house Rabat-Salé Hafid signed the collective book Mokadem Patrimoine Culturel Marrocaine (Maisonneuve & Larose, 2003) directed by Caroline Gaultier-Kurhan. The author speaks of certain Renaissance influences brought by the Moors in the basic shapes and the meriníes in the capitals of the columns, but to me these pinnacles, arc light, match the rectangular frame, I recuerdan powerfully al plateresco, the funky Spanish Renaissance, unlike the Italian, definitely not just get rid of the matrix Gothic Embrace. Anyway forms speak for themselves. I invite you to check it by looking at them and comparing them with the more or less noble sixteenth-century Spanish covers.
The Moors forced to convert to Catholicism from the edict of 1502 and to 1609 were forced to take extreme consequently also their Christian religious zeal and his love cooking militant Pig. Suspected criptoislamismo condemning sentences with blazing bonfire endless sessions previous foal. So probably swallow more masses and would build more doors that no Christian. In a moment the plateresco was aristocratic and ecclesiastical form par excellence is not uncommon for the Moors adopt as their own and of course take in their long exile estilizándola and forcing your decor with the ways of the new world, Moroccan influences dominant style. And of course the wealth generated by the derivatives business of piracy created a powerful Moorish bourgeoisie who flaunted his power with the same forms that made the Spanish aristocracy they had known.
Home plateresca Torrente Palace (Úbeda)
Vano the City of Seville.