A Memorandum for the President of the Royal Audiencia and by Francisco Núñez Muley

By Francisco Núñez Muley

Conquered in 1492 and colonized by means of invading Castilians, town and state of Granada confronted radical alterations imposed by means of its occupiers in the course of the first half the 16th century—including the pressured conversion of its local Muslim inhabitants. Written via Francisco N??ez Muley, one of the coerced Christian converts, this remarkable letter motels 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 a good time 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 the way Spain’s former Muslims made energetic use of the written be aware to problem and overtly withstand the gradually illiberal regulations of the Spanish Crown. well timed and resonant—given present debates pertaining to Islam, minorities, and cultural and linguistic assimilation—this variation offers students in a number fields with a bright and early instance of resistance within the face of oppression.

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Espadadores de lino, y desolladores en el rrastro y fuera dél, y trabaxadores en partes zuzias, tales en baziar neçeçias y madres de calles donde se vienen a llegar y rrecoger las dichas zuziedades de cada calle y casas, y otras personas que trabaxan en casas, suçias y estelcoleros y enfinitas cosas tales; y todos éstos se vienen a juntar, en particular quando tienen neçeçidad para limpiar de las tales zuçidades susodichas, y otras neçeçidades. [The baths themselves are pools of filth and other such things, for the sick go to them with their various maladies and sores, as well as those who have dirty occupations such as the fisherman, the blacksmith, the coal supplier, the oil supplier, the butcher, those who mash linen to make thread, the skinners who work in the slaughterhouse and outside of it, workers in dirty places such as those who remove waste from the communal septic tanks and sewers where the filth from each street and house is collected, and others who work in dirty homes and dung heaps, and in an infinite number of other things such as those.

This decree emerged from an assembly (junta) headed by Diego de Espinosa (1513–1572), who as president of the Royal Council in Madrid had had much to do with Deza’s appointment to the presidency of the Royal Audiencia of Granada only months earlier. The decree produced by the royal assembly in 1566 was framed from the start as a kind of reworking and amplification of two earlier rulings. The first was produced by the Congregation of the Royal Chapel of the Catholic Monarchs in Granada in 1526 and was never put into effect due to the urgent negotiations that had taken place between the Moriscos of Granada, the Marqués de Mondéjar, and Carlos V in that same year.

Roger Owen and Bob Sutcliffe (London: Longman, 1972). 33. Said, Culture and Imperialism, 262. Said in fact has much to say about the energy with which non-Western officials, intellectuals, and students at various levels of development frequently sought guidance from and within the West during the nineteenth century: “The primary purpose of . . early [Eastern] missions to the West was to learn the ways of the advanced white man, translate his works, pick up his habits. Recent studies on the subject .

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