Academic literature on the topic 'Juan Castile (Spain)'

Sometime between the years 1330 and 1343, Juan Ruiz, Archpriest of Hita in Castile, included this maxim in his literary masterpiece, the Libro de buen amor. This verse, like others in the poem, attributes an ethnic identity both to objects and to vocal music, a form of ethnic marking that has been preserved in Spanish culture by linguistic usage: the Arabic particle a[1] in the prefix to words for musical instruments such as adufe (square tambourine), ajabeba (transverse flute) or anafil (a straight trumpet four feet or more in length) is a possible reminder of this phenomenon. About a century later, the chronicler Alonso de Palencia (d. 1492) applied similar ethnic markings when speaking of the music of a young Castilian converso who was to become one of the most powerful courtiers of King Enrique IV, Diego Arias Dávila: ‘per rura segobiensia…cantibusque arabicis advocabat sibi coetu rusticorum’.

Presentation of the new issue by Dr. Antonio Castillo-Esparcia (University of Malaga, Spain), Dra. Ángeles Moreno (University Rey Juan Carlos, Spain) y Dr. Paul Capriotti-Peri (University Rovira i Virgili, Spain).

This article examines one of Juana of Castile’s books of hours (London, BL Add. MS 18852) comparing it with those written for members of Juana’s family and seeking to discern how it was used, in order to reassess her peers’ evaluation of her spiritual affinities. It considers how Juana customized her book of hours with a miniature of the Virgin and Child, comparing it with a gifted panel painted by Rogier van der Weyden that Juana treasured to show how she placed herself under the protection of the Virgin. Numbered precepts would be intended for her to instruct any future children and are replicated in Isabel, her daughter’s, book. The office of the Guardian Angel is compared with similar ones in Spain and Burgundy and, like devotion to St Veronica, such prayer is another means of protection. The striking mirror of conscience with its reflected skull, like other similar objects decorated with a skull that Juana possessed, sought to lift her from the decay and sinfulness of the world to the spiritual realm.

<p>El presente trabajo centra su atención en Los cortesanos de don Juan II, obra del escritor vallisoletano Jerónimo Morán. Este drama histórico, estrenado en 1838 como respuesta contraria del autor a la guerra carlista que en ese momento se libra en España, toma como argumento literario los entresijos palaciegos que en 1453 vive la corte del rey Juan II de Castilla. Para transmitir su rechazo a las formas de gobierno vinculadas al Antiguo Régimen, Morán se sirve teatralmente de una extensa nómina de personajes, a menudo con un referente histórico reconocido, a través de los cuales trata de adoctrinar al público decimonónico en la necesidad de cuestionar determinadas actitudes políticas y de reflexionar acerca del infortunio que conlleva el ansia irracional de poder.</p><p><br /><br />The present work concentrates its attention on Los cortesanos de don Juan II, work of the writer Jerónimo<br />Morán. This historical drama, premiered in 1838 as the author’s opposite response to the Carlist war<br />that is currently being fought in Spain, takes as a literary argument the palatial insights that in 1453 the<br />court of King Juan II of Castilla is living. In order to express the rejection of the forms of government<br />linked to the Old Regime, Morán uses a dyeing of an extensive list of characters, often with a recognized<br />historical reference, through which he tries to indoctrinate the nineteenth-century public in the need<br />to question certain political attitudes and to reflect on the misfortune that accompanied the irrational<br />craving for power.<br /><br /></p>

RESUMENEl objetivo principal de este trabajo consiste en sacar a la luz elementos que permitan confirmar un sincretismo cristiano-judío inconsciente, no voluntario, en las creencias y prácticas religiosas de los judeoconversos castellanos en el momento de tránsito de la Edad Media a la Moderna. El trabajo se sustenta en la consulta y análisis de numerosos procesos inquisitoriales incoados a judeoconversos castellanos a fines del siglo XV y comienzos del XVI, así como en otra diversa documentación inquisitorial. A través de las fuentes estudiadas es posible detectar rasgos que evidencian una progresiva confusión entre creencias, expresiones y manifestaciones religiosas cristianas y judías, como expresión más patente de que las transferencias religiosas y la aculturación era una realidad a la que en ese tiempo estaban sujetos los conversos, incluso quienes, como los criptojudíos, se aferraban al judaísmo y manifestaban un firme convencimiento en la superioridad de la religión judía sobre la cristiana. La conclusión principal es que esta situación era el reflejo de una realidad en la que, rotas las conexiones con el judaísmo oficial, la “religión” de los criptojudíosse diluía paulatina y progresivamente en el seno del cristianismo.PALABRAS CLAVE: Judeoconversos, Castilla, fines del siglo XV y comienzos del XVI,sincretismo religioso, procesos inquisitoriales.ABSTRACTThe main objective of this study is to identify certain elements that may confirm an unconscious Christian-Jewish syncretism in the religious beliefs and practices of Castilian Conversos in the transition from the Medieval to the Modern Age. The research is based on consultation and analysis of numerous inquisitorial trials of Castilian Conversos at the end Inquisitorial records. The selected sources allow us to discern certain traits that point to a progressive confusion between Christian and Jewish religious beliefs, expressions and manifestations. This is a clear indication that religious transfer and acculturation constituted a reality to which Conversos were exposed. This was the case even among those who, like Crypto-Jews, clung on to Judaism and expressed a firm conviction of the superiority of the Jewish over the Christian religion. The main conclusion is that, once the connections with official Judaism were broken, the religion of the Crypto-Jews slowly but progressively dissolved into the mainstream of Christianity.KEY WORDS: Conversos, Castile, End of the Fifteenth and Early Sixteenth Centuries, Religious Syncretism, Inquisitorial Trials. BIBLIOGRAFÍAAusejo, S., Diccionario de la Biblia, Barcelona, Editorial Herder, 1964.Baer, F., Die Juden im Christlichen Spanien. I/2. Kastilien/Inquisitionakten, Berlín, 1936.Beinart, H., Records of the Trials of the Spanish Inquisition in Ciudad Real, Jerusalem, The Israel National Academy of Sciences and Humanities, 1974-1985, 4 vols.Beinart, H., “A Prophesyng Movement in Cordova in 1499-1502” (en hebreo), en I.F.Baer Memorial Volume, Zion, 44 (1979), pp. 190-200.Beinart, H., “Tenu’at ha-nebi ah Inés be-Puebla de Alcocer u-be Talarrubias we-anusehen sel ayyarot elleh”, en Tarbiz, 51 (1982), pp. 633-658.Beinart, H., Los conversos ante el tribunal de la Inquisición, Barcelona, Riopiedras Ediciones, 1983.Beinart, H., “Conversos of Chillón and Siruela and the Prophecies of Mari Gómez and Inés, the Daughter of Juan Esteban” (en hebreo), en Zion, 48 (1983), pp. 241-272.Beinart, H., “Anuse Alia (Halia) u-tenu’atah sel ha-nebi’ah Inés” (= “Los judeoconversos de Alía y el movimiento de la profetisa Inés”), en Zion, 53/I (1988), pp. 13-52.Bover, J. Mª, S. I., y Cantera Burgos, F., Sagrada Biblia. Versión crítica sobre los textos hebreo y griego, Madrid, Biblioteca de Autores Cristianos, 1961 (6ª ed.).Carrete Parrondo, C., Fontes Iudaeorum Regni Castellae. II. El Tribunal de la Inquisición en el Obispado de Soria (1486-1502), Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1985.Carrete Parrondo, C., Fontes iudaeorum Regni Castellae. III. Proceso inquisitorial contra los Arias Dávila segovianos: un enfrentamiento social entre judíos y conversos, Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1986.Carrete Parrondo, C. y Fraile Conde, C., Fontes Iudaeorum Regni Castellae. IV. Los judeoconversos de Almazán. 1501-1505. Origen familiar de los Laínez, Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1987.Christian, W. A., Jr., Apariciones en Castilla y Cataluña (siglos XIV-XVI), Madrid, Nerea, 1990.Edwards, J., “Elijah and the Inquisition: Messianic Profhecy among Conversos in Spain, C. 1500”, en Nottingham Medieval Studies, 28 (Nottingham University, 1984), pp. 79-94.Garrido Bonaño, M., O.S.B., Curso de Liturgia Romana, Madrid, Biblioteca de Autores Cristianos, 1961.Gitlitz, D. M., Secreto y engaño. La religión de los criptojudíos, Salamanca, Junta de Castilla y León, 2003.Gracia Boix, R., Colección de documentos para la historia de la Inquisición de Córdoba, Córdoba, Publicaciones del Monte de Piedad y Caja de Ahorros de Córdoba, 1982.Le Goff, J., La naissance du Purgatoire, Paris, Gallimard, 1981.Maier, J. y Schäfer, P., Diccionario del judaísmo, Estella, Editorial Verbo Divino, 1996.Rábade Obradó, M. P., “Expresiones de la religiosidad cristiana en los procesos contra los judaizantes del tribunal de Ciudad Real/Toledo, 1483-1507”, En la España Medieval, 13 (1990), pp. 303-330.Rábade Obradó, M. P., “Religiosidad y práctica religiosa entre los conversos castellanos (1483-1507)”, Boletín de la Real Academia de la Historia, tomo CXCIV, Cuaderno I (Enero-Abril, 1997), pp. 83-141.Rábade Obradó, M. P., “La instrucción cristiana de los conversos en la Castilla del siglo XV”, En la España Medieval, 22 (1999), pp. 369-393.Rábade Obradó, M. P., “Herejía y utopía en la Castilla de los Reyes Católicos. Los conversos y la esperanza mesiánica”, en Contreras Contreras, J., Alvar Ezquerra, J. yRábade Obradó, M. P., “Dos voces femeninas en la Castilla del siglo XV: sueños y visiones de los criptojudíos”, en Alvira Cabrer, M. y Díaz Ibáñez, J., Medievo utópico: sueños, ideales y utopías en el mundo imaginario medieval, Madrid, Sílex ediciones, 2011, pp. 53-66.Ruiz Rodríguez, J. I. (coords.), Política y cultura en la época Moderna. (Cambios dinásticos, milenarismos, mesianismos y utopías), Universidad de Alcalá, 2004, pp. 535-544.Scholem. G., The Messianic Idea in Judaism, New York, Schockem, 1971.Trebolle Barrera, J., “Apocalipticismo y mesianismo en el mundo judío”, en Mangas, J. y Montero, S., (Coords.), El Milenarismo. La percepción del tiempo en las culturas antiguas, Madrid, Editorial Complutense, 2001.

<span lang="es">La literatura femenina; si entendemos por esto la escritura de mujeres,</span><span lang="es">se ha caracterizado por ocultarse en muchas ocasiones tras la potestad</span><span lang="es">de los hombres. Claro ejemplo de esto son las escritoras George Sand</span><span lang="es">y George Eliot, que tras su seudónimo esconden su ser femenino para</span><span lang="es">participar del mundo literario de la época. Con Sor Juana Inés de la</span><span lang="es">Cruz y la Madre del Castillo tenemos, en el mundo hispano dos claros</span><span lang="es">ejemplos de conciencias agudas y con una destacada inteligencia que</span><span lang="es">se tenía que ocultar tras los temores de la inquisición. Sus confesores</span><span lang="es">irán a ser la clave fundamental que acalle su vivacidad de pensamiento</span><span lang="es">y la manifestación de ello en su escritura. La monja jerónima empleó,</span><span lang="es">para salvaguardar un poco su autonomía, algunas claves que ratifican</span><span lang="es">su perspicacia e inteligencia; por su parte, la Madre del Castillo, fue</span><span lang="es">acallada fácilmente por su confesor. Así, el presente artículo pretende</span><span lang="es">esbozar el problema de estas dos escritoras religiosas en un mundo</span><span lang="es">que se debate entre la inquisición y la inteligencia; "entre la hoguera</span><span lang="es">y la sabiduría</span>

<p><em>Engineering Management Research</em> wishes to acknowledge the following individuals for their assistance with peer review of manuscripts for this issue. Their help and contributions in maintaining the quality of the journal are greatly appreciated.</p><p><em>Engineering Management Research </em>is recruiting reviewers for the journal. If you are interested in becoming a reviewer, we welcome you to join us. Please find the application form and details at http://www.ccsenet.org/reviewer and e-mail the completed application form to emr@ccsenet.org.</p><p><strong>Reviewers for Volume 4, Number 2</strong></p><p>Kenneth Donald Mackenzie, University of Kansas, United States</p><p>Suman Niranjan, Savannah State University, United States</p><p>Noorliza Karia, Universiti Sains Malaysia, Malaysia</p><p>Santosh Banadahally M, Chinmayi Research and Consulting, India</p><p>Juan Ramón Trapero Arenas, University of Castilla, Spain</p><p>Jingzheng Ren, University of Southern Denmark, Denmark</p><p>Anissa Frini, Université du Québec à Rimouski, Canada</p>

-John Parker, Norman J.W. Thrower, Sir Francis Drake and the famous voyage, 1577-1580. Los Angeles: University of California Press, Contributions of the UCLA Center for Medieval and Renaissance Studies Vol. 11, 1984. xix + 214 pp.-Franklin W. Knight, B.W. Higman, Trade, government and society in Caribbean history 1700-1920. Kingston: Heinemann Educational Books, 1983. xii + 172 pp.-A.J.R. Russel-Wood, Lyle N. McAlister, Spain and Portugal in the New World, 1492-1700. Minneapolis, University of Minnesota Press, Europe and the World in the Age of Expansion Volume III, 1984. xxxi + 585 pp.-Tony Martin, John Gaffar la Guerre, The social and political thought of the colonial intelligentsia. Mona, Jamaica: Institute of Social and Economic Research, University of the West Indies, 1982. 136 pp.-Egenek K. Galbraith, Raymond T. Smith, Kinship ideology and practice in Latin America. Chapel Hill NC: University of North Carolina Press, 1984. 341 pp.-Anthony P. Maingot, James Pack, Nelson's blood: the story of naval rum. Annapolis MD, U.S.A.: Naval Institute Press and Havant Hampshire, U.K.: Kenneth Mason, 1982. 200 pp.-Anthony P. Maingot, Hugh Barty-King ,Rum: yesterday and today. London: William Heineman, 1983. xviii + 264 pp., Anton Massel (eds)-Helen I. Safa, Alejandro Portes ,Latin journey: Cuban and Mexican immigrants in the United States. Berkeley: University of California Press, 1985. xxi + 387 pp., Robert L. Bach (eds)-Wayne S. Smith, Carlos Franqui, Family portrait wth Fidel: a memoir. New York: Random House, 1984. xxiii + 263 pp.-Sergio G. Roca, Claes Brundenius, Revolutionary Cuba: the challenge of economic growth with equity. Boulder CO: Westview Press and London: Heinemann, 1984. xvi + 224 pp.-H. Hoetink, Bernardo Vega, La migración española de 1939 y los inicios del marxismo-leninismo en la República Dominicana. Santo Domingo: Fundación Cultural Dominicana, 1984. 208 pp.-Antonio T. Díaz-Royo, César Andreú-Iglesias, Memoirs of Bernardo Vega: a contribution to the history of the Puerto Rican community in New York. Translated by Juan Flores. New York and London: Monthly Review, 1984. xix + 243 pp.-Mariano Negrón-Portillo, Harold J. Lidin, History of the Puerto Rican independence movement: 20th century. Maplewood NJ; Waterfront Press, 1983. 250 pp.-Roberto DaMatta, Teodore Vidal, Las caretas de cartón del Carnaval de Ponce. San Juan: Ediciones Alba, 1983. 107 pp.-Manuel Alvarez Nazario, Nicolás del Castillo Mathieu, Esclavos negros en Cartagena y sus aportes léxicos. Bogotá: Institute Caro y Cuervo, 1982. xvii + 247 pp.-J.T. Gilmore, P.F. Campbell, The church in Barbados in the seventeenth century. Garrison, Barbados; Barbados Museum and Historical Society, 1982. 188 pp.-Douglas K. Midgett, Neville Duncan ,Women and politics in Barbados 1948-1981. Cave Hill, Barbados: Institute of Social and Economic Research (Eastern Caribbean), Women in the Caribbean Project vol. 3, 1983. x + 68 pp., Kenneth O'Brien (eds)-Ken I. Boodhoo, Maurice Bishop, Forward ever! Three years of the Grenadian Revolution. Speeches of Maurice Bishop. Sydney: Pathfinder Press, 1982. 287 pp.-Michael L. Conniff, Velma Newton, The silver men: West Indian labour migration to Panama, 1850-1914. Kingston: Institute of Social and Economic Research, University of the West Indies, 1984. xx + 218 pp.-Robert Dirks, Frank L. Mills ,Christmas sports in St. Kitts: our neglected cultural tradition. With lessons by Bertram Eugene. Frederiksted VI: Eastern Caribbean Institute, 1984. iv + 66 pp., S.B. Jones-Hendrickson (eds)-Catherine L. Macklin, Virginia Kerns, Woman and the ancestors: Black Carib kinship and ritual. Urbana IL: University of Illinois Press, 1983. xv + 229 pp.-Marian McClure, Brian Weinstein ,Haiti: political failures, cultural successes. New York: Praeger (copublished with Hoover Institution Press, Stanford), 1984. xi + 175 pp., Aaron Segal (eds)-A.J.F. Köbben, W.S.M. Hoogbergen, De Boni-oorlogen, 1757-1860: marronage en guerilla in Oost-Suriname (The Boni wars, 1757-1860; maroons and guerilla warfare in Eastern Suriname). Bronnen voor de studie van Afro-amerikaanse samenlevinen in de Guyana's, deel 11 (Sources for the Study of Afro-American Societies in the Guyanas, no. 11). Dissertation, University of Utrecht, 1985. 527 pp.-Edward M. Dew, Baijah Mhango, Aid and dependence: the case of Suriname, a study in bilateral aid relations. Paramaribo: SWI, Foundation in the Arts and Sciences, 1984. xiv + 171 pp.-Edward M. Dew, Sandew Hira, Balans van een coup: drie jaar 'surinaamse revolutie.' Rotterdam: Futile (Blok & Flohr), 1983. 175 pp.-Ian Robertson, John A. Holm ,Dictionary of Bahamian English. New York: Lexik House Publishers, 1982. xxxix + 228 pp., Alison Watt Shilling (eds)-Erica Williams Connell, Paul Sutton, Commentary: A reply from Williams Connell (to the review by Anthony Maingot in NWIG 57:89-97).

The 30th Congress of the International Union of Game Biologists (IUGB) and Perdix XIII was held at the ‘Hotel Juan Carlos I’ in Barcelona, Spain, from 5 to 9 September 2011. The event was organised by the University of Barcelona, the Regional Government of Catalonia Department of Agriculture, Farming, Fish, Food and Environment, the Spanish Institute of Game Resources Research (IREC), and the British Game and Wildlife Conservation Trust. Every two years since the mid–1950s, the International Union of Game Biologists (IUGB) has brought together international wildlife biologists, forestry scientists, veterinarians, game managers, hunters and others with an interest in game or wildlife biology. The IUGB encourages the exchange of scientific and practical knowledge in the field of game and wildlife management, the broad field of game biology, and international co–operation in game and wildlife management. The aim of the conference is to build bridges between scientists, wildlife managers and authorities, and those studying the human dimensions of wildlife management. Following the meetings in Limassol (Cyprus) in 2001 and Braga (Portugal) in 2003, Perdix XIII joined the IUGB Congress series for the third time in its history. Founded in the 1960s, the Perdix series has traditionally attracted partridge, quail and francolin researchers and conservationists from across Europe and North America. To make the Perdix series even more attractive to gamebird biologists, specialists in any Galliform species —whether pheasants, cracids, megapodes or grouse— is welcomed. This joint congress provided a forum to share current developments in gamebird and mammal wildlife research and management, offering an excellent opportunity to identify research gaps, to determine conservation action needs, and to co–ordinate research projects. The congress was attended by 397 researchers and wildlife managers from 37 different countries from the five continents, and included many of the world’s leading wildlife biologists. The general topic was ‘Human–wildlife conflicts and peace-building strategies’. The objective was to summarise the general philosophy of the organising and scientific committees to try to overcome the simple collection of problems derived from human–wildlife interactions by proposing solutions on the basis of scientific knowledge of wildlife and management. A total of 260 contributions were presented. Sixty–eight Perdix XIII communications were related to galliform species (38 oral communications and 30 posters). Additionally, keynote plenary lectures were given by renowned experts, each of whom opened one of the eight main topics of the Conference: – First plenary session: ‘Veterinary aspects of wildlife and conservation’ Bushmeat hunting regulates ebola emergence. Speaker: Dr. Peter D. Walsh – Second plenary session: ‘Species extinctions and population dynamics’ Galliform species and species extinctions: what we know and what we need to know. Speaker: Dr. Philip K. J. McGowan Third plenary session: ‘Wildlife law and policy’ Policy responses to human-wildlife conflicts. A perspective from the convention of migratory species (CMS). Speaker: Dr. Borja Heredia – Fourth plenary session: ‘Conservation and management of migratory species’ Conservation and management of the Common quail (Coturnix coturnix) in Europe: past, present and future. Speaker: Dr. Manel Puigcerver – Fifth plenary session: ‘Wildlife biology, behaviour and game species management’ The Grey partridge in the UK: population status, research, policy and prospects . Speaker: Dr. Nicholas Aebischer – Sixth plenary session: ‘Interactions humans–wildlife’ Managing conflicts between conservation and gamebird management. Speaker: Dr. Steve Redpath – Seventh plenary session: ‘Methodologies, models and techniques’ Molecular genetic tools and techniques for improving management of wildlife and game species. Speaker: Dr. Lisette Waits – Eigth plenary session: ‘Human dimensions of game wildlife management’ Sustainable hunting: an exploration along ecological and social dimensions. Speaker: Dr. John Linnell Of these eight lectures, four were clearly focused on Galliformes species and the others were of general interest to the audience. Six specific workshops were also presented during the Conference, three of which were of particular interest to Perdix attendees: – Sustainable management of migratory birds – what may hunters and game biologists expect from each other?, led by Dr. Yves Lecocq and Dr. Conor O’Gorman. – GALLIPYR: Pyrenean Network for the mountain game fowl, led by Dr. Virginie Fabre (geieforespir@forespir.com) and sponsored by the GALLIPYR INTERREG Project. – Reconciling agricultural management, small game production and biodiversity conservation: recommendations for the CAP reform, led by Drs. J. Viñuela, F. Casas, F. Ros, D. Villanúa, P. Ferreras, J. Torres, I. Leranoz, J. Ardaiz, V. Alzaga, A. Cormenzana and E. Castién. Further information can be found on the Conference web page (www.iugb2011.com) where the final programme, the abstract book (in PDF format), and extended abstracts of some contributions can be downloaded. Some of the most outstanding contributions, selected by the scientific committee of the Conference, are now published in this special issue of the international scientific journal Animal Biodiversity and Conservation. We wish to thank the scientific and organising committees, the sponsors, and the participants for making this meeting such an interesting, friendly and highly valuable event.

RESUMENLa historia del cristianismo no se entiende sin el complejo fenómeno mariano. El culto mariano ha afianzado la construcción de identidades colectivas, pero también individuales. La figura de la Virgen María estableció un modelo de conducta desde cada contexto histórico-cultural, remarcando especialmente los ideales de maternidad y virginidad. Dentro del imaginario católico, la Europa contemporánea ha estado marcada por la formación de una cultura aparicionista que se ha generadoa partir de diversas apariciones marianas que han establecido un canon y un marco de interpretación que ha alimentado las guerras culturales entre secularismo y catolicismo.PALABRAS CLAVE: catolicismo, Virgen María, cultura aparicionista, Lourdes, guerras culturales.ABSTRACTThe history of Christianity cannot be understood without the complex Marian phenomenon. Marian devotion has reinforced the construction of collective, but also of individual identities. The figure of the Virgin Mary established a model of conduct through each historical-cultural context, emphasizing in particular the ideals of maternity and virginity. Within the Catholic imaginary, contemporary Europe has been marked by the formation of an apparitionist culture generated by various Marian apparitions that have established a canon and a framework of interpretation that has fuelled the cultural wars between secularism and Catholicism.KEY WORDS: Catholicism, Virgin Mary, apparicionist culture, Lourdes, culture wars. BIBLIOGRAFÍAAlbert Llorca, M., “Les apparitions et leur histoire”, Archives de Sciences Sociales des religions, 116 (2001), pp. 53-66.Albert, J.-P. y Rozenberg G., “Des expériences du surnaturel”, Archives de Sciences Sociales des Religions, 145 (2009), pp. 9-14.Amanat A. y Bernhardsson, M. T. (eds.), Imagining the End. Visions of Apocalypsis from the Ancient Middle East to Modern America, London and New York, I. B. Tauris, 2002.Angelier, F. y Langlois, C. (eds.), La Salette. Apocalypse, pèlerinage et littérature (1846-1996), Actes du colloque de l’institut catholique de Paris (29- 30 de novembre de 1996), Grenoble, Jérôme Million, 2000.Apolito, P., Apparitions of the Madonna at Oliveto Citra. Local Visions and Cosmic Drama, University Park, Penn State University Press, 1998.Apolito, P., Internet y la Virgen. Sobre el visionarismo religioso en la Red, Barcelona, Laertes, 2007.Astell, A. W., “Artful Dogma: The Immaculate Conception and Franz Werfer´s Song of Bernadette”, Christianity and Literature, 62/I (2012), pp. 5-28.Barnay, S., El cielo en la tierra. Las apariciones de la Virgen en la Edad Media, Madrid, Encuentro, 1999.Barreto, J., “Rússia e Fátima”, en C. Moreira Azevedo e L Cristino (dirs.), Enciclopédia de Fátima, Estoril, Princípia, 2007, pp. 500-503.Barreto, J., Religião e Sociedade: dois ensaios, Lisboa, Instituto de Ciências Sociais da Universidade de Lisboa, 2003.Bayly, C. A., El nacimiento del mundo moderno. 1780-1914, Madrid, Siglo XXI, 2010.Béjar, S., Los milagros de Jesús, Barcelona, Herder, 2018.Belli, M., An Incurable Past. Nasser’s Egypt. Then and Now, Gainesville, University Press of Florida, 2013.Blackbourn, D., “Apparitions of the Virgin Mary in Bismarckian Germany”, en Eley, G. (ed.), Society, Culture, and the State in Germany, 1870-1930, Ann Arbor, The University Michigan Press, 1997.Blackbourn, D., Marpingen: Apparitions of the Virgin Mary in Nineteenth-Century Germany, New York, Alfred A. Knopf, 1994.Bouflet, J., Une histoire des miracles. Du Moyen Âge à nos jours, Paris, Seuil, 2008.Boyd, C. P., “Covadonga y el regionalismo asturiano”, Ayer, 64 (2006), pp. 149-178.Brading, D. A., La Nueva España. Patria y religión, México D. F., Fondo de Cultura Económica, 2015.Brading, D. 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The present study is intended to contribute to our knowledge of the intellectual history of early modern Castile by examining a work which has heretofore been ignored by historians of 'Golden Age' historiography - De motu Hispaniae, an account of the Comunidades of Castile (1520-1521) written by the Spanish humanist cleric Juan Maldonado (c. 1485-1554). In the Introduction we specify the methodology to be employed - a close reading of De motu Hispaniae - and survey current scholarship on Maldonado and on the intellectual history of Castile in our period. The argument proper begins in Chapter One, where we set the stage for our textual analysis by examining what little information we possess on Maldonado's life up to and including the year in which De motu Hispaniae was completed, 1524. Special attention is given to the two aspects of Maldonado's biography which are most relevant to our inquiry - humanism and patronage. With respect to the former, we show that the two figures crucial in his education at the University of Salamanca were the humanists Christophe de Longueil and Lucio Flaminio Siculo, who inspired him to pursue a career as a teacher of the studia humanitatis and introduced him to the classical writers whose influence is most evident in De motu Hispaniae - Cicero and Sallust. We also examine the relationship between Maldonado and two of his patrons, Pedro de Cartagena and Diego Osorio, both of whom figure prominently in De motu Hispaniae. Maldonado's close ties to the latter are especially important, for in De motu Hispaniae he contrasts Osorio's loyalty during the Comunidades with the disloyalty displayed by his half-brother, the Comunero Bishop of Zamora, Antonio de Acuña., In Chapter Two we show that the comparison is modelled on Sal-lust's Bellum Catilinae, and we suggest that it may have been prompted, at least in part, by Maldonado's desire to defend his friend and patron against (false) charges that he betrayed his king during the rebellion. The bulk of Chapter Two is given over to the presentation of textual evidence from De motu Hispaniae which indicates that, in general, Maldonado subscribed to the canons and conventions which governed the practice of classical Roman historians and their Renaissance epigones. We also argue that Maldonado's 'philosophy of history' and his ideas on such historiographical basics as causation and periodization place him squarely in the humanist tradition, and distinguish him from the 'contemporary historians' of the Middle Ages, whose historiography reflected their religious training. Unlike these latter, Maldonado saw the historian's craft in remarkably secular terms, and De motu Hispaniae is devoid of the providential ism characteristic of much Castilian historiography. The best explanation for this, we suggest, is that for Maldonado, who had witnessed the political 'decline' of the early sixteenth century, the Hand of God was not easily discerned behind the destiny of Castile. Recognizing that the history of the Comunidades could not be written in pro-videntialist terms, Maldonado turned instead to a work which offered a secular interpretation of 'civil war' – Sallust's Bellum Catilinae. In Chapter Three we argue that Maldonado, a humanist is the literal sense of the word, was convinced of the value of rhetoric in public life, and committed to a 'Ciceronian' union of philosophy and eloquence. Not surprisingly, various forms of rhetorical discourse are also evident in De motu Hispaniae. After examining three aspects of this discourse oratio recta and two more or less complementary rhetorical formulae, one drawn from Sallust and the other from Cicero - we conclude that despite repeated professions of suprapartisanship, Maldonado's rhetoric reveals the depth of his ideological commitments. Our general conclusion is that Helen Nader is incorrect to assert that humanist historiography was a dead letter in sixteenth-century Castile. Our analysis of De motu Hispaniae shows otherwise, and also reveals that the two 'traditions' which Nader discerns behind the diversity of late medieval historiography contribute very little to our understanding of historical ideas during the 'Golden Age'. We suggest that an adequate understanding of this complex phenomenon might begin with a rehabilitation, with some revisions, of the currently discredited notion of an 'open Spain'.
Arts, Faculty of
History, Department of
Graduate

Juana Vargas “La Macarrona,” a Gitana, was one of the greatest flamenco dancers of all time. Yet complex responses to her international debut in 1889 Paris set “authentic” performances against French “recreations” of Spanish dance. Developing new, tango (that is, Afro-Cuban)-inflected forms to attract international audiences, Macarrona’s “audacity,” “mad fury,” and suggestive hip déhanchements drew on long-standing tropes of Blackness, born “illegitimate” in diaspora, nativized as tokens of Spain’s colonial reach. Macarrona’s Paris reception reveals the conundrums of race being negotiated with the Gitana playing intermediary, casting her audacious glance backward to Spain and forward into the international arena, simultaneously representing Spain’s Blackness and its Whiteness. Long seen as outlaws, emblematic of “wildness” and “freedom,” French fascination with Macarrona reveals the racial politics of modernist desire to become, the ability and the privilege to dream of a life—in the words of Walt Whitman, “immense in passion, pulse, and power.”

The castle of San Luis (Estepona Málaga): Origin and evolution of a bastion fort. Sixteenth to twenty-first centuriesThe results of the investigation prior to the excavation work in the Castle of San Luis, in Estepona (Málaga, Spain) are presented. It is a coastal fortress built in the last quarter of the sixteenth century, in the context of the reorganisation of the defense of the western coast of Malaga after the Moorish rebellion of 1568. After analysing the available literature, we propose that it was designed by the Engineer Juan Ambrosio Malgrá, Maestro Mayor de obras del Reino de Granada. The Castle of San Luis is devised as an add-on construction on the southern front of the walls of Islamic origin, dominating the natural anchorage of the Rada beach. Its most prominent elements are three bastions, two of them with casemates, and a large main square. However, various defects in the design and execution of the works, added to the insufficient provision of artillery and garrison, affected the effectiveness of the fortification throughout its history. In the middle of the eighteenth century, part of the Castle of San Luis is restructured as a cannons’ battery. Following the damage caused by the Lisbon Earthquake, in 1755, and by the French and English blastings in 1812, during the second half of the nineteenth century much of the castle disappears, leaving only the cannons’ battery, which is incorporated as a courtyard in height as an add-on to a house built at the end of the nineteenth century. At present, after several decades of abandonment, excavation works have been undertaken on the remains of the battery, after which the site will be prepared to be used as a museum.