By Francisco Núñez Muley
Conquered in 1492 and colonized via invading Castilians, town and country of Granada confronted radical alterations imposed by way of its occupiers in the course of the first half the 16th century—including the pressured conversion of its local Muslim inhabitants. Written by means of Francisco N??ez Muley, one of the coerced Christian converts, this amazing letter resorts a clear-sighted, impassioned protest opposed to the unreasonable and strongly assimilationist legislation that required all switched over Muslims in Granada to decorate, converse, consume, marry, have fun gala's, and be buried precisely because the Castilian settler inhabitants did.Now to be had in its first English translation, N??ez Muley’s account is a useful instance of the way Spain’s former Muslims made lively use of the written be aware to problem and overtly withstand the gradually illiberal guidelines 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 more than a few fields with a brilliant and early instance of resistance within the face of oppression.
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Extra info for A Memorandum for the President of the Royal Audiencia and Chancery Court of the City and Kingdom of Granada
Editor’s Introduction 27 of their indigenous politics, as it was of European expansion. . Nor [without the voluntary or enforced cooperation of their governing elites and] without indigenous collaboration, when the time came for it, could Europeans have conquered and ruled their non-European empires. ” According to Said, this project of cultural emulation stands as a kind of penumbra to the more brightly illumined, and much more fully theorized, process of open resistance. 33 Robinson and Said leave no doubt that if we are to achieve a more contextualized and thus complete understanding of the workings of empire and resistance, it will be necessary to attend more fully to the ways in which colonized subjects internalize and reproduce the values and practices of the former even while consciously engaging in the latter.
As for Núñez Muley himself, it is clear from the Memorandum that while he is a highly intelligent man with a significant amount of knowledge about and authority within his own community, he is not the skilled writer that other Granadan Moriscos such as Luna or Castillo were. Looked at beyond these more traditional, literary concerns of form and style, Núñez Muley’s Memorandum provides modern readers, as I have suggested above, with a fascinating and discursively complex example of the strategies of appeasement and resistance employed by those who found themselves targeted by a constellation of ostensibly Christian kingdoms (led by Castile) intent on fashioning themselves into a culturally homogeneous nation-state and world empire.
Among the letters contained in the Torre do Tombo Archive that deal with Yahyá Ta fu¯ft · is a scathing letter composed by a Rabbi Abraão (C. chron. parte III, maço 5, doc. 75). The letter begins: “Depues que este moro foy posto por alcayde, logo determino de fazer entender aos moros que ho mando era seu, e que nom avyão de conocer ao capytam se nom a ele, e logo se començo a chamar rey, e que lhe beijasem todos ha mão e ho pe, e estando o capytam diante lhe beijavam a ele a mão e nom ao capytam, e logo començo a dezir aos moros que ele hera o senhor, e que o capytam se avya de yr, e ele avya de ficar por senhor em çafy”[After this Moroccan was given the post of captain, he made it a point to inform the other Moroccans that the command was his, and that they should recognize no other captain but him.
A Memorandum for the President of the Royal Audiencia and Chancery Court of the City and Kingdom of Granada by Francisco Núñez Muley