By Patricia Hertel
Modern Spain and Portugal proportion a old event as Iberian states which emerged in the context of al-Andalus. those centuries of Muslim presence within the center a long time turned a contested historical past throughout the means of sleek nation-building with its diverse options and constructs of nationwide identities. Politicians, historians and intellectuals debated vigorously the query how the Muslim previous might be reconciled with the assumption of the Catholic nation.
The Crescent Remembered investigates the tactics of exclusion and integration of the Islamic prior in the nationwide narratives. It analyzes discourses of historiography, Arabic experiences, mythology, pop culture and colonial regulations in the direction of Muslim populations from the nineteenth century to the dictatorships of Franco and Salazar within the twentieth century. specifically, it explores why, regardless of obvious historic similarities, in Spain and Portugal fullyyt diverse ideas and discourses about the Islamic previous emerged. within the method, it seeks to make clear the position of the Iberian Peninsula as an important ecu old “contact region” with Islam.
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Extra resources for The Crescent Remembered. Islam and Nationalism on the Iberian Peninsula
31 This attitude was influenced by Menéndez y Pelayos’ contemporary experiences. Given the social, economic, and regional conflicts which plagued the state during the Restoration, he viewed religion as the key to Spanish greatness and unity: “Without a shared god, a shared altar, a shared sacrifice, without calling themselves children of a shared father, and being renewed via a shared sacrament . . , which people could be strong and grand? . ”32 The sheer volume of Menéndez y Pelayo’s scholarship makes it difficult to summarize his attitude towards the Muslim presence.
This mingling must have been significant in all social classes, necessitated by the shortage of women among the ranks of the militant interlopers. . On this point individual agreements prevailed over religious feelings, which, on the other hand, were not always a barrier which separated the two parties with insurmountable hate. 48 Just as Altamira dealt openly with the topic of interreligious marriage, he similarly deconstructs the often mythologized reconquista. 49 In Altamira’s opinion, these parallel developments explained the diverse mentalities in Spain and the contemporary tension between the central (Castilian) state and the movements for autonomy on the peripheries.
With one difference: the Moors hate the Spaniards because some of them are oppressed by them, and the maketos are those who enslave us . . 72 Arana expressed his hate for “our national parasites”73 by using the most prominent Spanish antagonistic stereotype against the Castilian central state. The PNV moderated their founder’s obsession with ethnicity in order to widen their potential political base. 74 Nevertheless, the supposed absence of Islam within the region remained an important topos in Basque historiography leading up to the Civil War.