By Francisco Núñez Muley
Conquered in 1492 and colonized via invading Castilians, town and country of Granada confronted radical adjustments imposed by way of its occupiers through the first half the 16th century—including the compelled conversion of its local Muslim inhabitants. Written by way of Francisco N??ez Muley, one of the coerced Christian converts, this outstanding letter hotels a clear-sighted, impassioned protest opposed to the unreasonable and strongly assimilationist legislation that required all switched over Muslims in Granada to decorate, communicate, devour, marry, have fun gala's, and be buried precisely because the Castilian settler inhabitants did.Now on hand in its first English translation, N??ez Muley’s account is a useful instance of ways Spain’s former Muslims made energetic use of the written observe to problem and brazenly face up to the steadily illiberal regulations of the Spanish Crown. well timed and resonant—given present debates touching on Islam, minorities, and cultural and linguistic assimilation—this version presents students in a number fields with a vibrant and early instance of resistance within the face of oppression.
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Extra resources for A Memorandum for the President of the Royal Audiencia and Chancery Court of the City and Kingdom of Granada
Núñez Muley makes this point clear in his statements regarding the linguistic repertoire of Christians in Jerusalem and Malta: “y no la saben la lengua castellana y son xristianos católicos” [they also have no knowledge of the Castilian language, and yet they are Catholic Christians (fol. 315v; p. 72)]; and “[En la ysla de Malta] hay los católicos cristianos y [sic] hijos de algo: asimismo hablan arávigo y escriben arávigo lo que toca a la santa fe católica y lo demás de cristianos y creo que dizen las mismas, ansý en las partes susodichas como en la ysla, en arávigo, y no saben hablar ni escrevir en castellano ni los unos ni los otros” [Here (in Malta) there are Catholic Christians and nobles, and they likewise speak Arabic and use Arabic to write texts having to do with the Holy Catholic faith and other Christian matters.
Put succinctly, Núñez Muley’s text places into irresolvable doubt the very premises and theoretical frameworks that present “the Muslim world” and “the West” as separate or even separable entities. The Memorandum also offers a very strong argument for revising our understanding of how we see the Spanish nation-state during its period of formation in the fifteenth and sixteenth centuries.
38 And in the case of the former Kingdom of Granada, which was still very much a foreign, if not entirely unfamiliar, territory to Castilians just after 1492, it is in fact possible to speak in very direct and literal terms of such colonial processes. , Castile’s) burgeoning empire, up to other forms of official correspondence 37. Mary Louise Pratt, Imperial Eyes: Travel Writing and Transculturation (London: Routledge, 1992), 6. 38. A project very similar to this has in fact been at the center of a wide body of critical work inspired by the historical theories of Américo Castro.