Relevant bibliographies by topics / Muslim Spain

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Muslim Spain'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 April 2022

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Journal articles on the topic "Muslim Spain"

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Kaakeh, Abdulkader, M. Kabir Hassan, and Stefan F. van Hemmen Almazor. "Attitude of Muslim minority in Spain towards Islamic finance." International Journal of Islamic and Middle Eastern Finance and Management 11, no. 2 (June 18, 2018): 213–30. http://dx.doi.org/10.1108/imefm-11-2017-0306.

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Purpose This paper aims to use a theoretical model based on the theory of reasoned actions to investigate the effects of attitude, religious motivation, awareness and service and pricing on the intention to use Islamic banking among the Muslim minority in Spain. It also aims to determine the profile of a potential Islamic banking customer among this minority. Design/methodology/approach The research focuses on a survey of Muslims living in Barcelona, Spain, who know of the existence of Islamic finance but do not have access to it. The research uses factor analysis and logit regression to analyse the data. Findings The results show that attitude, religious motivation and awareness are important factors affecting the intention to use Islamic banking. The study also shows that the potential Islamic banking customer in Spain is a Muslim (Spanish, Moroccan or Pakistani), male, and did not reach university degree in his education. Research limitations/implications The sample has 154 participants living in Barcelona, with the rest of Spain being ignored, although results should apply to all Muslims in Spain. Also, this study does not consider attitude as a moderator. Practical implications The research shows the potential for Islamic banks in the Spanish market and the possibility of raising awareness about Islamic banking. Social implications Islamic banking in Spain could help the Muslim minority to participate effectively in financial activities, thus leveraging their capacity to integrate into the community. The study also highlights the importance of empowering the women in this minority and could help society by encouraging off-banking money to flow into the financial sector. Originality/value The research is the first empirical attempt to test the factors affecting the intention among Muslims in Spain to deal with Islamic banking. The study also highlights the importance of Islamic finance for Muslim minorities as a method to support their religious identity.
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Diaz, Marta Dominguez. "The Islam of “Our” Ancestors: An “Imagined” Morisco Past Evoked in Today’s Andalusian Conversion Narratives." Journal of Muslims in Europe 2, no. 2 (2013): 137–64. http://dx.doi.org/10.1163/22117954-12341261.

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Abstract Spain has the highest rates of conversion to Islam in the European Union. A significant proportion of converts live in Andalusia, which was once part of medieval Muslim Spain (al-Andalus). The “Muslim past” is looked to with a burgeoning sense of nostalgia, yet little is known about this romantic longing. Some converts perceive al-Andalus as a glorious epoch marked by religious co-existence (convivencia) and the flowering of Arabic culture, remembering those medieval Muslims who were exiled from Spain or who stayed and practised Islam secretly, and viewing themselves as heirs of these medieval Muslims. Conversion for them is not conversion but a rediscovery of the “truly Muslim nature” of Andalusia. Fundamental to this Andalusian convert discourse is the claim that Islam is not an “imported” religion but a local, indigenous one. An analysis of these Andalusian converts’ narratives will contribute to a more nuanced understanding of the current ideological battles over national and religious identity.
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Rooh Ullah and Dr Mushtaq Ahmad. "Research Review of the Tolerance of Muslims with Non-Muslims in Spain and its Impacts." Journal of Islamic Civilization and Culture 3, no. 01 (July 17, 2020): 94–110. http://dx.doi.org/10.46896/jicc.v3i01.86.

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Islamic ideology is the basis and source of Islamic state, which sets out the rights of Muslims as well as the Dhimmis. Islam teaches the tolerance and fairness to non-Muslims citizens. Islam gives the non-Muslims religious freedom. Quran says, “There is no compulsion in Faith”. Prophet Muhammad (P.B.U.H) says, “If anyone wrongs a Mu'ahid, detracts from his rights, burdens him with more work than he is able to do, or takes something from him without his consent, I will plead for him on the Day of Resurrection”. Arab Muslims conquered Spain in 711 A.C. The Muslims defeated Christians there, while the Jews also existed there. When the Muslims (Moors) conquered this country, they behaved and treated the people here with fairness and tolerance. The tolerance of Muslims has had a profound impact on non-Muslims and the environment here. Many of non-Muslims converted to Islam with their own consent. Muslims gave them full enfranchise to worship according to their own religion; the priest did not need to hide their religious status. Muslim Spain had complete freedom of education which led to students coming from other countries for pursuit education. Non-Muslims adopted culture, living style and ways to dress of Muslims. They learned Arabic and began to read poetry in Arabic. Arabic literature translated into Hebrew and Latin by non-Muslims. In Muslim Spain there was freedom of expression. The Jewish scholar Ibn Naghrila spoke on the beliefs of Muslims under the Muslim rule in Spain.Hasdai ibn Shaprot (d.970) established a madrasa for Jews in Cordova to teach the Holy Scripture and Talmud. Katie Magnus (d.1924) says, “Like a dream in the night – Life in Spain”. Due to the tolerance of Muslims, Europeans became aware of civilization and from that time renaissance began. Muslims behaved non-Muslims with tolerance, contrary to non-Muslims, while they overcome on Muslims, wherever their attitude with Muslims is always regrettable. With the fall of the Muslim’s empire, Spain fell into the darkness of ignorance. Stanley lane-Poole (d.1931) says, “The Moors were banished, for a while the Christian Spain shone, like the Moon, with a borrowed light, then came the eclipse, and in that darkness Spain grovelled ever since”.
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Saliba, George. "The Fifth International Symposium of the History of Arab Science." American Journal of Islam and Society 9, no. 4 (January 1, 1992): 583–84. http://dx.doi.org/10.35632/ajis.v9i4.2535.

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In the context of the five-hundred-year anniversary celebrations of the"discovery of the New World" now going on in the United States andSpain, the Syrian Institute for the History of Science (Aleppo University,Aleppo, Syria), organized the Fifth International Symposium of the Historyof Arab Science in conjunction with the lnstituto de Cooperaci6n conel Mundo Arabe (Institute of Cooperation with the Arab World, the ForeignMinistry of Spain). The theme of the conference, which dealt withthe contribution of al Andalus (i.e., Muslim Spain) to the history ofscience and teclmology, was the obvious reason for this international cooperationbetween the agencies of Syria and Spain.The contribution of al Andalus in the realms of science and technologyto both Muslim and European countries is undeniably importantin its own right and should be investigated by similar symposia, not onlyin Spain or Muslim countries. It was, however, ironic that the fivehundred-year anniversary celebrations of the "discovery of the NewWorld" coincided with the expulsion of Muslims from Spain after the reconquista,not to mention the fact that the "New World" had already beendiscovered thousands of years before Columbus by the native Americans ...
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CAMP, KATHRYN. "ANA ECHEVARRÍA, The Fortress of Faith: The Attitudes Towards Muslims in Fifteenth Century Spain, Medieval Iberian Peninsula, vol. 12 (Leiden, Boston, Cologne: E. J. Brill 1999). Pp. 254. $108 cloth." International Journal of Middle East Studies 33, no. 3 (August 2001): 450–52. http://dx.doi.org/10.1017/s002074380122306x.

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In The Fortress of Faith: The Attitudes Towards Muslims in Fifteenth Century Spain, Ana Echevarría presents a study of four mid-15th-century texts and argues that their polemical tone toward the Muslim world was inspired by contemporary historical events and revealed a Christian Spain preparing itself to end Muslim rule on the Iberian Peninsula. She argues that the events of 1450–70 are key to understanding Fernando and Isabel's renewed march against Granada in 1474 and that ecclesiastical literature of this time—as a manifestation of a “frontier church”—can provide a glimpse of the ideas common at court and among the clergy. At the center of her book are the works of three theologians (Juan de Segovia, Alonso de Espina, and Juan de Torquemada) and one layman (the Aragonese Pedro de Cavallería)—all written between 1450 and 1461—and Echevarría juxtaposes these texts with a wide selection of similar treatises written in Spain and elsewhere since the Muslim invasion of Iberia in 711. For each of her four primary texts, she provides the historical context of the author's life as well as an analysis of each work's style, sources, symbolism, and mode of argumentation against Islam (which, in general, involved allegations about the illegitimacy of the Muslim Prophet, holy text, or tenets). She then compares the views of these authors with the legal norms governing interactions among Muslims, Christians, and Jews in 15th-century Spain and concludes that both reveal an “evolution towards intolerance and violence which was common to the society and its rulers” and that impelled the eventually successful conquest of Granada.
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Kamil, Sukron, and Zakiya Darojat. "The Study of Mosque Management in Indonesia and Spain: Majority and Minority Muslim Factors." Insaniyat : Journal of Islam and Humanities 6, no. 1 (November 30, 2021): 71–88. http://dx.doi.org/10.15408/insaniyat.v6i1.23115.

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This article aims to analyze and compare the management of mosques between two countries; Indonesia, where Muslims are the majority population, and Spain where Muslims are the minority. The research question is summed upon how the Muslims respond to the mosque management in two countries, Indonesia and Spain. Constructed by both research methods, qualitative and quantitative, this article lists mosques in urban areas both in Indonesia and Spain and analyzes several aspects related to mosque management. The number of questionnaires distributed was 100 to Indonesian Muslim communities in Jabodetabek (Jakarta, Bogor, Depok, Tangerang, and Bekasi), and 100 Muslims in the City of Madrid and Sevilla, in Spain. The study found high scores for mosque management in urban Indonesia related to the community's satisfaction with the mosque services either in the social field (as the power of civil society) or in the main service fields (worship/da'wa). Meanwhile, the score for managing mosques in Spain is low. This fact is related to the issue of better access to resources: economic, socio-cultural, and political mosques in Indonesia as they are the majority population. On the other hand, Spanish Muslims often face various obstacles in building mosques, one of them being tied up with the issue of Islamophobia. In conclusion, Mosque management in Indonesia seems better than in Spain both in social services and in worship/da'wah.
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Amin, Hafiza Sumaiya, and Atif Aftab. "http://habibiaislamicus.com/index.php/hirj/article/view/169." Habibia Islamicus 5, no. 1 (February 10, 2021): 1–8. http://dx.doi.org/10.47720/hi.2021.0501e01.

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Golden Era of Muslim Spain was tremendously progressive in every filed of life, especially in the field of education. Muslim caliphs took keen interest in the development of education. Scholars from around the world were invited and adequate. The magnificent support of education by Muslim Caliphs raised the standard of learning and literacy to a high level in Spain. During Golden Era of Muslim Spain, focused was specifically on primary education. State worked for the grooming and development of new generation. The study raised specific questions; Did Masjid played an important in the development of primary education? Did Primary education was easily accessible to every child? These questions were evaluated with the help of credible and authentic reference books. Through investigation it was found that Islam and Prophet (P.B.U.H) strongly emphasized on value and acquisition of knowledge. To acquired knowledge Masjid played central role from the early days of Islam. Every Masjid had one Madrasah along with complete teachings of Islam and worldly education. During Golden Era of Muslim Spain state followed the tradition of making Madrasah with Masjid. Elementary schools were established in every town during Golden Era of Muslim Spain, State made primary education free for all citizens. Administration provided financial and managerial support and spends a lot of money for primary education during Golden Era of Muslim Spain. Primary education played vital role in the development of new generation and became of progressive society. Education became the sign of prestige and luxury for people to its best during Golden Era of Muslim Spain.
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Brodman, James W., and Kenneth Baxter Wolf. "Christian Martyrs in Muslim Spain." American Historical Review 94, no. 4 (October 1989): 1084. http://dx.doi.org/10.2307/1906645.

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Gilliot, Claude, and Salma Khadra Jayyusi. "The Legacy of Muslim Spain." Studia Islamica, no. 81 (1995): 213. http://dx.doi.org/10.2307/1596032.

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Farah, Caesar, and Salma Khadra Jayyusi. "The Legacy of Muslim Spain." Sixteenth Century Journal 27, no. 1 (1996): 158. http://dx.doi.org/10.2307/2544281.

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Dissertations / Theses on the topic "Muslim Spain"

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Allen, Marilyn Penn. "Cultural flourishing in tenth century Muslim Spain among Muslims, Jews, and Christians." Connect to Electronic Thesis (ProQuest) Connect to Electronic Thesis (CONTENTdm), 2008. http://worldcat.org/oclc/443016315/viewonline.

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Vazquez-Paluch, Daniel Andrzej. "The establishment of the Maliki School in Muslim Spain." Thesis, SOAS, University of London, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.570656.

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This investigation looks at the development of the Maliki school in Muslim Spain in the 3rd/9th and 4th/10th centuries. It begins with an introduction to the subject which covers the relevant bibliography, the main sources used and a brief look at Malik's life and legal thought. Part I then deals with the beginnings of Malikism in al-Andalus. After a quick glance at Malik's earliest students in al-Andalus, the legal views of Yahya b. YaQya -Malik's most famous Andalusian student- are closely analysed. Then the legal views of the two other most famous Andalusian Malikis of the 3rd/9th century _clsa b. Dinar and C Abd aI-Malik b. I:IabIb- are looked at. In part II the variety of legal trends in the 4th/10th century are looked at using the works of al-Tulaytall, al-KhushanI, al-Jubayn, Ibn Zarb, Ibn Abi Zamanin and Ibn al-Attar. The analysis, attempts to concentrate on the legal views of the jurists -their attitude towards Malik's authority, their way of dealing with the binding texts of the Qur'an and the injunctions of the Prophet and whether there is a sense of school doctrine. The investigation concludes that already in the 3rd/9th century Malik's authority was well established whilst his students were becoming increasingly important. By the 4th/10th century the school was firmly established although attitudes to Malik's views showed that it was still acceptable to differ from the eponym.
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Rosander, Eva Evers. "Women in a borderland : managing Muslim identity where Morocco meets Spain /." Stockholm : Department of social anthropology, University of Stockholm, 1991. http://catalogue.bnf.fr/ark:/12148/cb35515935g.

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El-Bachouti, Mohammed Hicham. "Individualization of muslim religious practices: contextual creativity of second-generation Moroccans in Spain." Doctoral thesis, Universitat Pompeu Fabra, 2017. http://hdl.handle.net/10803/402893.

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Given the limitations posed on some religious practices in secular contexts, a trend of individualization, or a self-fashioned approach to religious practices, has surfaced in an emerging debate in literature dealing with the study of Muslim minorities and their practices. While the term is used for critical arguments, it lacks empirical data, which this research aimed to contribute to by using in-depth, semi-structured interviews. The study starts by mapping the basic elements of a “theory of individualization,” and analyzing the literature behind it. Following it, interviews are conducted and analyzed, by which the study contextualizes individualization in Europe, taking Spain’s second-generation Moroccans as a case study, to answer the research question: How do Muslims reconcile their religious duties with their everyday life in contemporary Spanish society? The literature points to the generational gap in analyzing individualization, and draws a line to secularization. However, the empirical findings of this project help us argue that individualization is a product of a process I refer to as Contextual Creativity. By such, the study poses a theoretical challenge to secularization in Europe. The limited set of religious options in a context demonstrates that they matter more than the generational effect. Equally, they do not translate to personal secularization, but an expression of limitations, rather than liberties. In order to invite our interviewees to share with us their trajectories’ patterns and modes of individualization, the project invoked two specific practices: daily prayers and social interactions (school, work, community), as these two stand as a continuous everyday struggle for the individual trying to accommodate both religious duties and societal interferences.
Dadas las limitaciones que se plantean en algunas prácticas religiosas en contextos seculares, una tendencia de individualización, o una manera individual de abordar sobre las prácticas religiosas, ha salido a la superficie en la literatura que trata sobre el estudio de las minorías musulmanas y sus prácticas. Si bien el término se utiliza para los argumentos críticos, que carecen de datos empíricos, ésta investigación espera poder contribuir a ello a través del uso de entrevistas llevadas a cabo en profundidad. Se inicia el estudio mediante la asignación de los elementos básicos de una "teoría de la individualización", y el análisis de la literatura detrás de ella. A raíz de ésta teoría, se realizan entrevistas y se analizan, y tras estudiarlas se contextualiza la individualización en Europa, usando como marco a marroquíes de segunda generación de España, para entonces responder a la pregunta de investigación: ¿Cómo concilian los musulmanes sus deberes religiosos con su vida cotidiana en la sociedad española contemporánea? La literatura señala en repetidas ocasiones a la brecha generacional en el análisis de la individualización, y traza línea a la secularización. Sin embargo, los hallazgos empíricos de este proyecto ayudan a plantear que la individualización es producto de un proceso al cual me refiero como Creatividad Contextual. Así el estudio propone un reto contra el entendimiento de secularización en Europa. El conjunto limitado de opciones religiosas en un contexto demuestra que importan más que el efecto generacional. Igualmente, no se traducen a la secularización individual, sino una expresión de limitaciones en lugar de libertades. Con el fin de invitar a los entrevistados a compartir las formas de individualización y sus trayectorias, el proyecto invoca a dos prácticas específicas: las oraciones diarias y las interacciones sociales (escuela, trabajo, comunidad), ya que estos dos se destacan como lucha diaria continua para aquella persona que intente dar cabida a la vez a los derechos religiosos y las interferencias sociales.
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Carpentieri, Nicola. "The Poetics of Aging: Spain and Sicily at the Twilight of Muslim Sovereignty." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10614.

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Aging as a physical, aesthetic and intellectual process gained, after muhdath poetry, a position of prominence in Classical Arabic poetry and poetics. Despite its relevance to the development of subgenres such as that of shayb (white hair) and zuhd (ascetic poetry), Arabic verse on aging received little attention by major contemporary critics. This study focuses on the verses on aging penned by the Andalusian poet Abu Ishaq al-Ilbiri and the Sicilian 'Abd al-Jabbar Ibn Hamdis in the XI and XII centuries, arguing for the creative processes through which these two poets reworked the motif of old age, together with other poetic subgenres, fashioning a 'poetics of aging.' By means of such a poetics, al-Ilbiri and Ibn Hamdis voiced their apprehension for the end of their lives, and at once, for the end of Islam's political supremacy in their homelands. Both al-Ilbiri and Ibn Hamdis, as they aged, became more and more preoccupied with the political decline of Islam in Muslim Spain and Sicily. They addressed the prominent political figures of their times, inciting them to a restore Maghribi Islam to its former glory. At the same time, they devoted a significant part of their overall production to subgenres such as the elegiac and the ascetic, in which they reflected upon their physical decay and advocated a withdrawal from worldly pursuits. My study questions this apparent contrast. It is my contention that al-Ilbiri's and Ibn Hamdis's poetics of aging does not imply of personal withdrawal from public life. Such a poetics should instead be read as part and parcel with their public verses of tahrid (public instigation). In what follows I illustrate how al-Ilbiri and Ibn Hamdis combined verses on physical decline, elegies and ascetic verses, in order to convey their late-life reflections as two first-hand witnesses to the end of Islam's social and political cohesion in the Muslim West. Emerging from these verses is a fascinating combination of a political documentation for later Maghribi Muslim history and a quasi-autobiographical voicing of the anxieties these poets experienced living at both the temporal and spatial margins.
Near Eastern Languages and Civilizations
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Salem, Rafik M. "Exile and nostalgia in Arabic and Hebrew poetry of al-Andalus (Muslim Spain)." Thesis, SOAS, University of London, 1987. http://eprints.soas.ac.uk/28839/.

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The purpose of this study is to examine the notions of "exile" (qhurba) and "nostalgia" (al-hanin ila al-Watan) in Arabic and Hebrew poetry in al-Andalus (Muslim Spain). Although this theme has been examined individually in both Arabic and Hebrew literatures, to the best of my knowledge no detailed comparative analysis has previously been undertaken. Therefore, this study sets out to compare and contrast the two literatures and cultures arising out of their co-existence in al-Andalus in the middle ages. The main characteristics of the Arabic poetry of this period are to a large extent the product of the political and social upheavals that took place in al-Andalus. Some of the cities which for many years represented the bastions of Islamic civilization were falling into the hands of the invading Christian army. This gave rise to a stream of poetry that reflects the feelings of exile and nostalgia suffered by those poets who were driven away from their native land. This Arabic poetry had a substantial influence on the literary works of the Jewish poets who were reared within the cultural circles of the Arabic courts. As a consequence the Hebrew poetry they composed, in many respects, bore the stamp of the Arabic poetry in form and content. This thesis is divided into three major parts organized as follows: the first part deals with the themes of exile and nostalgia in Arabic poetry in al-Andalus. It contains three chapters: chapter one begins with a study of the origins of the themes of exile and nostalgia in the Arabic poetic tradition. Chapter two focuses on the nostalgia and lament poetry in al-Andalus describing the characteristics of each period through examining specimens of Andalusian poems. Chapter three is devoted to a study of the poetic product of Ibn Hamdis, the Sicilian (d.1133) and discusses how the themes of exile and nostalgia became the framework of both his life and his poetry. The second part of the thesis parallels the first part in that it deals with the Hebrew poetry in al-Andalus. It consists of three chapters: chapter one investigates the origins of the concept of the homeland in the Biblical sources. Chapter two discusses the form and the structural scheme of the Hebrew poetry in al-Andalus and the influence of the Arabic poetry on the Hebrew poetic works. Chapter three is devoted to a study of the poetry of the Jewish poet, Judah ha-Levi (d.1140) and his nostalgic expressions for Zion. The third part is a comparative literary study of two specimen poems of Ibn Hamdis and ha-Levi. The aim of this study is to develop methods for an analysis of the motifs and internal structure of these two poems. The linguistic analysis is focussed mainly on the levels of phonology, morphology and syntax, while the traditional analysis is focussed primarily on the content and imagery.
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Nusseibeh, Saker Anwar. "A comparative study of Ta'ifa states c.1018-1094, with special reference to Valencia and Zaragoza." Thesis, King's College London (University of London), 1993. https://kclpure.kcl.ac.uk/portal/en/theses/a-comparative-study-of-taifa-states-c10181094-with-special-reference-to-valencia-and-zaragoza(f90a42bd-c1d3-4445-a4e1-505a10e1d741).html.

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Hernandez, Eduardo Jose. "A MUSLIM FIFTH COLUMN: MORISCO RELIGION AND THE PERFORMANCE OF IDENTITY IN SIXTEENTH CENTURY SPAIN." Diss., Temple University Libraries, 2016. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/372168.

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Religion
Ph.D.
At the beginning of the sixteenth century, the Muslims of the newly conquered territory of Granada rebelled against their Catholic Castilian and Aragonese masters. The Muslims of Granada were subsequently given the choice of expulsion or conversion, with many choosing to remain and convert to Catholicism. Beginning with these initial conversions, the question of Morisco Muslim-ness is one that has historians for years. For many scholars, Morisco religiosity represents a form of syncretic religion that blends both the Catholic and the Muslim in specific instantiations of religious practice. For others, the Moriscos represent a crypto-Islamic community that practiced a form of taqiyya, or the Islamic practice allowing Muslims to conceal their religious affiliation under duress or the threat of death. What these analyses fail to take into account is the performative aspects of Morisco religious practice at the boundaries of Catholicism and Islam. This dissertation intends to look at Moriscos as a suspect community from the perspective of the Spanish state, but also from the vantage point of the Moriscos themselves, who attempted to navigate the boundaries of Catholicism as articulated in legislation, polemical texts, and inquisitorial trials, while framing their religious practice in terms of cultural preservation. Similarly, this dissertation will examine the methods employed by the Moriscos in their performance of an oppositional Muslim identity set in direct contrast to a developing Spanish nationalism. Performance here is being employed to investigate how Moriscos, who represented a “fifth column” for the nascent Spanish state, constructed fluid identities that fluctuated in response to the socio-cultural and/or political context.
Temple University--Theses
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Goetsch, Emily Baldwin. "Extra-apocalyptic iconography in the tenth-century Beatus Commentaries on the Apocalypse as indicators of Christian-Muslim relations in medieval Iberia." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9488.

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This thesis is an iconographic study of the four earliest and relatively complete tenth-century manuscripts of Beatus’ Commentary on the Apocalypse: New York, Pierpont Morgan Library MS M. 644 (the Morgan Beatus); Valladolid, Biblioteca de la Universidad de Valladolid MS 433 (the Valladolid Beatus); Girona, Museu de la Catedral de Girona MS 7(11) (the Girona Beatus) and La Seu d’Urgell, Museu Diocesá de La Seu d’Urgell MS 501 (the Urgell Beatus). As a part of the tenth-century revival of Beatus’ text that initially was penned in the eighth-century, these works were created in monastic centres during a period when conflict between the Christian kingdoms in the north and Islamic rulers in the south was at a peak, the manuscripts’ iconographic innovations reflect the social, political and religious circumstances of their patrons, creators and audiences. While these manuscripts offer the possibility of furthering scholastic understanding of Iberia prior to the year 1000 the majority of past scholarship has been devoted to defining dates, stemma and the physical characteristics of the works. Debates over descriptions of style, labels and influence have overshadowed discussions of iconographic significance, which have begun to emerge only in the last few decades. Therefore, this thesis provides iconographic analysis of five under-studied scenes, which include the Mappamundi, the Four Beasts and the Statue, Noah’s Ark, the Palm Tree and the Fox and the Cock. While these images are just five of up to 120 included in the illustrative programmes of these manuscripts, they are the only scenes that illustrate the text of Beatus’ Commentary, rather than the narrative of Revelation. This is significant because these extra-apocalyptic scenes were selected and created specifically because of the messages within the Commentary that they enhance; the ideas promoted through these images are not restricted by the narrative of Revelation and therefore reveal much about the political, religious and social situation in the northern Iberian Christian communities that created them. By discussing the visual elements of these five images in conjunction with iconographic traditions from other parts of western Europe, the Byzantine world, the Mediterranean and the Islamic world, this thesis will examine the Beatus illustrations and, on a larger scale, the production of these manuscripts, in relation to the historical struggles of the time. Informed by postcolonial theory, it will not only diverge from the standard ways of approaching these works, but also will bring new insight into the Christian perspective of Muslim occupation in medieval Iberia, suggesting that monastic communities were attempting to combat the Muslim threat by encouraging participation in and dispersal of the Christian faith in order to maintain Christian practices and beliefs on the Iberian Peninsula and furthermore to assert Christian dominance at the Judgment.
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Alcala, Beito Jimenez. "Environmental aspect of Hispano-Islamic architecture : an approach to the daylight and summer thermal performance of Muslim buildings in Spain." Thesis, University of London, 2002. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.516564.

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Books on the topic "Muslim Spain"

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Christian martyrs in Muslim Spain. Cambridge: Cambridge University Press, 1988.

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Wolf, Kenneth Baxter. Christian martyrs in Muslim Spain. Cambridge [Cambridgeshire]: Cambridge University Press, 1988.

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Blood and faith: The purging of Muslim Spain. New York: New Press, 2009.

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Carr, Matthew. Blood and faith: The purging of Muslim Spain. New York: New Press, 2011.

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Ṭāhā, ʻAbd al-Wāḥid Dhannūn. The Muslim conquest and settlement of North Africa and Spain. London: Routledge, 1989.

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The contest of Christian and Muslim Spain 1031-1157. Cambridge, MA: Blackwell, 1992.

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Reilly, Bernard F. The contest of Christian and Muslim Spain: 1031-1157. Cambridge, MA: Blackwell, 1992.

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Reilly, Bernard F. The contest of Christian and Muslim Spain: 1031-1157. Oxford, UK: Blackwell, 1992.

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From Muslim Spain to Barbary: Studies in the history and culture of the Muslim West. London: Variorum Reprints, 1986.

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García-Arenal, Mercedes. Messianism and puritanical reform: Mahdīs of the Muslim west. Leiden: Brill, 2006.

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Book chapters on the topic "Muslim Spain"

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Dotson-Renta, Lara N. "Europe via Spain." In Immigration, Popular Culture, and the Re-routing of European Muslim Identity, 101–48. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137304018_4.

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"Muslim Spain." In Standard Arabic, 292–324. Cambridge University Press, 1999. http://dx.doi.org/10.1017/cbo9781139167062.013.

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Parsons, Timothy H. "Muslim Spain." In The Rule of Empires, 65–110. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:osobl/9780199931156.003.0003.

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"Muslim Spain." In A Bibliography of Islamic Law, 1980-1993, 180–82. BRILL, 1994. http://dx.doi.org/10.1163/9789004492660_050.

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"Music in Muslim Spain." In The Legacy of Muslim Spain, 555–79. BRILL, 1992. http://dx.doi.org/10.1163/9789004502598_028.

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"Agriculture in Muslim Spain." In The Legacy of Muslim Spain, 987–99. BRILL, 1992. http://dx.doi.org/10.1163/9789004502598_050.

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"Bibliography." In Muslim Spain Reconsidered, 197–212. Edinburgh University Press, 2014. http://dx.doi.org/10.1515/9780748678297-012.

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"List of illustrations." In Muslim Spain Reconsidered, vi—vii. Edinburgh University Press, 2014. http://dx.doi.org/10.1515/9780748678297-001.

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"5 Al-Andalus under the rule of the Berber dynasties." In Muslim Spain Reconsidered, 137–60. Edinburgh University Press, 2014. http://dx.doi.org/10.1515/9780748678297-008.

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"Contents." In Muslim Spain Reconsidered, v. Edinburgh University Press, 2014. http://dx.doi.org/10.1515/9780748678297-toc.

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Conference papers on the topic "Muslim Spain"

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Collado-Espejo, Pedro Enrique, Juan Fernández-del-Toro, Josefina García-León, and Vincenzina La-Spina. "Análisis integral, reconstrucción 3D y propuesta de musealización de la muralla medieval de Mula (Región de Murcia, España)." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11433.

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Integral analysis, 3D reconstruction and proposed musealization of the medieval wall of Mula (Region of Murcia, Spain)The city of Mula (Region of Murcia, Spain), still retains important canvases of the medieval wall of the three enclosures (Alcazaba, Albacar and Medina) that shaped the urban layout from the twelfth century (Muslim domain), until the end of the fifteenth century (Christian Reconquest). Currently, the Albacar site is the most complete. On the Islamic Alcazaba was built, in the sixteenth century, the Castle and the wall of the Medina, only a few sections remain. Until now, the medieval wall was a great unknown. The historical landmark of the city has always been the castle. The communication focuses on exposing the exhaustive historical analysis, material, constructive and the state of conservation carried out of the medieval wall of Mula and, especially, of Albacar (the best preserved site). In addition, there has been a virtual volumetric recomposition, in 3D, of the entire Islamic walled complex (walls, towers, entrance doors to the Medina and cistern of Albacar). Also, the musealization of the Albacar site and the recovery of the volume of the cistern has been projected. This work is contributing to the recognition and social awareness of the heritage importance of the Islamic walls of Mula, being a guarantee for its restoration and conservation as a cultural reference of the city.
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Del Rey, Miguel, and Antonio Gallud. "Intervención en el Castillo de Biar. Consolidación de una ruina como alternativa posibilista en la defensa del patrimonio." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11352.

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Biar's Castle intervention. Consolidation of a ruin as a possibilist alternative in the defense of heritageConsolidation of ruin and didactic recovery of the castle's profile dominating the landscape. Almohad fortress that should have been recorded at the beginning of the powerful existing tower, surrounded by a protective wall with adarve, all on steep rocks. The fortress is transformed over time, being in service as a defense between Muslim Spain and Christian Spain in the twelfth and thirteenth centuries, to later, be a point of friction between the Kingdoms of Castilla and Aragón, remaining active until the mid-sixteenth century, with an intervention in the nineteenth century during the Carlist wars. Is located on the top of a hill at 745 m altitude, next to the town. The orography marks a deep slope to the northeast, more than 100 m high, while to the west, falling towards the population, the slope is smoother. Because of its situation, the castle has a very important visual impact, so landscape considerations acquire a special meaning. The intervention is partial on the second walled enclosure and in total ruin, proposing an eloquent restoration that allows to approach its complex history and the construction techniques used, within a strong economy of means in the project and subsequent maintenance. We can restore the image of the courtyard, its spatiality and know the remains of existing buildings. Both, the remnants emptying of crashes, and the restoration of the traces of the internal walls, the various heights of the walls and their guard steps, allow us to understand the whole along the time. The undoubted visual and landscape interest of Biar Castle is a relevant aspect of the intervention.
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Serrano Latorre, María José, Adolfo Alonso Durá, Pedro Enrique Collado Espejo, and Santiago Tormo Esteve. "Castillejo de Monteagudo (Murcia, España). Análisis integral para la conservación de estructuras islámicas en regiones sísmicas." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11430.

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Castillejo of Monteagudo (Murcia, Spain). Comprehensive analysis for Islamic structures conservation in seismic regionsThe Castillejo of Monteagudo, which was built on second half of the twelfth century, is a fortified palace situated on rural suburbs of Murcia. It is 4 km to the northeast from the historic center of the city. This monument was part of a big almunia constitued by several emblematic buildings and some important hydraulic and agricultural infrastructures. It is unique in the Iberian Peninsula so its study and conservation are important to understand a not so well known historical period. The walls of this building were constructed in rammed earth and they contained one of the most important cruised patio of hispanic-muslim architecture. In spite of been listed as a Cultural Interest property its conservation state is awful. Its abandonment hinders its preservation for future generations. The Region of Murcia is an area with seismic activity. So, considering the place where the Castillejo is located, a seismic-structural study from a virtual model is executed to check its behavior in front of an earthquake. The results supply relevant information of both its current structural conservation state and its behavior or damages in case of a seismic event. That allow us to assess how urgent an intervention is and also it assures the correct way of conservation, restoration and maintenance.
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Ragesh Rajan, M. "Singing Voice Synthesis System for Carnatic Music." In 2018 5th International Conference on Signal Processing and Integrated Networks (SPIN). IEEE, 2018. http://dx.doi.org/10.1109/spin.2018.8474033.

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Wang, Mengsha, Yingyuan Xiao, Wenguang Zheng, Xu Jiao, and Ching-Hsien Hsu. "Tag-Based Personalized Music Recommendation." In 2018 15th International Symposium on Pervasive Systems, Algorithms and Networks (I-SPAN). IEEE, 2018. http://dx.doi.org/10.1109/i-span.2018.00040.

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Sharma, Shivam, and V. K. Mittal. "Window selection for accurate music source separation using REPET." In 2016 3rd International Conference on Signal Processing and Integrated Networks (SPIN). IEEE, 2016. http://dx.doi.org/10.1109/spin.2016.7566702.

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Leu, Jenq-Shiou, Chieh Changfan, Kuan-Wu Su, and Chi-Feng Chen. "Design and Implementation of Music Information Retrieval and Gathering Engine (MIRAGE)." In 2009 10th International Symposium on Pervasive Systems, Algorithms, and Networks. IEEE, 2009. http://dx.doi.org/10.1109/i-span.2009.52.

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Nag, Sayan, Sayan Biswas, Sourya Sengupta, Shankha Sanyal, Archi Banerjee, Ranjan Sengupta, and Dipak Ghosh. "Can musical emotion be quantified with neural jitter or shimmer? A novel EEG based study with Hindustani classical music." In 2017 4th International Conference on Signal Processing and Integrated Networks (SPIN). IEEE, 2017. http://dx.doi.org/10.1109/spin.2017.8049974.

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Pachauri, Nitin, and Mohd Wajid. "Single Channel Beatbox Music Separation Using Non-negative Matrix Factorisation." In 2020 7th International Conference on Signal Processing and Integrated Networks (SPIN). IEEE, 2020. http://dx.doi.org/10.1109/spin48934.2020.9071268.

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Kucska, Nóra, and Zsolt Gulácsi. "Many-body spin-orbit coupling in two dimensional correlated itinerant systems in the presence of external in-plane magnetic." In MultiScience - XXXIII. microCAD International Multidisciplinary Scientific Conference. University of Miskolc, 2019. http://dx.doi.org/10.26649/musci.2019.023.

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Reports on the topic "Muslim Spain"

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Kvalbein, Astrid. Wood or blood? Norges Musikkhøgskole, August 2018. http://dx.doi.org/10.22501/nmh-ar.481278.

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Wood or Blood? New scores and new sounds for voice and clarinet Astrid Kvalbein and Gjertrud Pedersen, Norwegian Academy of Music What is this thing called a score, and how do we relate to it as performers, in order to realize a musical work? This is the fundamental question of this exposition. As a duo we have related to scores in a variety of ways over the years: from the traditional reading and interpreting of sheet music of works by distant (some dead) composers, to learning new works in dialogue with living composers and to taking part in the creative processes from the commissioning of a work to its premiere and beyond. This reflective practice has triggered many questions: could the score for instance be conceptualized as a contract, in which some elements are negotiable and others are not? Where two equal parts, the performer(s) and the composer might have qualitatively different assignments on how to realize the music? Finally: might reflecting on such questions influence our interpretative practices? To shed light on these issues, we take as examples three works from our recent repertoire: Ragnhild Berstad’s Vevtråd (Weaving thread, 2010), Jan Martin Smørdal’s The Lesser Nighthawk (2012) and Lene Grenager’s Tre eller blod (Wood or blood, 2005). We will share – attempt to unfold – some of the experiences gained from working with this music, in close collaboration and dialogue with the composers. Observing the processes from a certain temporal distance, we see how our attitudes as a duo has developed over a longer span of time, into a more confident 'we'.
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