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Dissertations / Theses on the topic 'Muslims Spain'
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1
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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ʻĪd, Yūsuf. "al-Funūn al-Andalusīyah wa-atharuhā fī Ūrūbbā al-quruwusṭīyah." Bayrūt : Dār al-Fikr al-Lubnānī, 1993. http://books.google.com/books?id=OCpIAAAAMAAJ.
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Caraballo-Resto, Juan Francisco. "Shifting perspectives : an anthropological understanding of fundamentalism amongst Muslims in Spain." Thesis, University of Aberdeen, 2011. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=211296.
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This dissertation focuses on religious fundamentalism. For the past two decades, fundamentalism has been discussed in the social sciences as a style of belief by which beleaguered followers attempt to preserve their distinctive identity as a people in the face of modernity and secularization. However, it is my contention that this universalistic approach often undermines religious diversity and oversimplifies cultural particularities. Moreover, I find that the term ‘fundamentalist' is, more often than not, a label for the ‘Other'; one that is invariably negative and thus, dismisses and vilifies. With this argument in mind, in my research I present how different Muslim groups in Madrid and Barcelona understand the concept of ‘fundamentalism'—a term widely used by the Spanish media after the Madrid bombings claimed by Al-Qaeda in 2004. By examining how different Muslim groups repeat, alter, adapt, and argue ‘fundamentalism' in their daily lives, I explore who uses the term, under what circumstances and with what intent. In doing so, we also analyze broader, everyday problematics pertaining to Muslims in Spain. Rather than providing an universalistic definition of ‘fundamentalism' that offers an all encompassing meaning, in my research I present an analysis that is entangled with the individual. Centered on agency, this work first examines the category-construction process of the concept of fundamentalism; second, it explores how Muslims in Madrid and Barcelona understand this concept; and finally, it analyzes the the [sic] how the popular rhetoric of fundamentalism impacts the ways in which some Muslims their religiosity in a Muslim-minority context like Spain.
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Echevarria, Arsuaga Ana. "Fortress of faith : the perception of Muslims in fifteenth century Spain." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/20493.
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Echevarría, Ana. "The fortress of faith : the attitude towards Muslims in fifteenth century Spain /." Leiden ; Boston ; Köln : E. J. Brill, 1999. http://catalogue.bnf.fr/ark:/12148/cb370559002.
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Eckersley, Ben. "The myth of minority : cultural change in Valencia in the thirteenth century at the time of the conquests of James I of Aragon /." St Andrews, 2007. http://hdl.handle.net/10023/374.
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Tansey, Colin M. "Anti-radicalization efforts within the European Union : Spain and Denmark." Thesis, Monterey, Calif. : Naval Postgraduate School, 2009. http://edocs.nps.edu/npspubs/scholarly/theses/2009/Mar/09Mar%5FTansey.pdf.
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Thesis (M.A. in Security Studies (Europe and Eurasia))--Naval Postgraduate School, March 2009.Thesis Advisor(s): Yost, David S. ; Shore, Zachary. "March 2009." Description based on title screen as viewed on April 24, 2009. Author(s) subject terms: anti-radicalization, assimilation, Denmark, European Union, integration, Islam, multiculturalism, Muslims, Spain, terrorism, tolerance. Includes bibliographical references (p. 71-77). Also available in print.
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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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Stiles, Paula R. "Christian and non-Christian Templar associates in the 12th and 13th century crown of Aragon." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13665.
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This thesis seeks to illuminate the nature, extent and complexity of Templar interactions with their associates, particularly non-Christians, women and Mozarabs, by examining these interactions where the most evidence exists for them---northeastern Spain. Evidence for Temple associations with both Christians and non-Christians is strongest and most prolonged here. The overall nature of these interactions was friendlier than expected in a crusading group. In fact, Templars actively competed with the secular Church, nobility and the king in the Crown of Aragon for lordship over non-Christians because non-Christians were a lucrative tax base. Some non-Christians also sought association with the Templars because the Templars were a strong, international group with friendly ties to the Aragonese kings. The Temple could therefore offer protection from other lords against excessive taxation and exploitation, and physical attack. Documentary evidence shows mutually beneficial interactions as the Temple's (and its non-Christian associates') ongoing preference over time and space. Chapter one examines Templar interactions in general, both with associates and non-associates. Chapter two looks at Templar associations in Novillas, the first Templar house founded in the Crown of Aragon. Chapter three deals with the Tortosa and the lower Ebro Valley, which has the most varied surviving Templar documentation in the areas studied. Chapter four deals with Gardeny (in Lleida/Lerida), which has the largest number of surviving documents for all of the areas in the study. Chapter five looks at Monzon and Barcelona, the main Templar houses for Aragon and Catalonia respectively. The last chapter deals with Huesca, the northernmost house in the study.
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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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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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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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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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ReligionPh.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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Dane, Kirstin Sabrina. "Power discourse and heresy in al-Andalus : the case of Ibn Masarra." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99584.
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This thesis is a study of zandaqa, or heresy, in the early medieval period of al-Andalus. The goal of this work is to uncover subtexts between caliphal power and legal authority through an analysis of the historiography of the Andalusian Muhammad ibn `Abd Allah Ibn Masarra al-Jabali (d. 319/931). This is accomplished by applying the Foucauldian theories of limit and transgression on the scholarly reconstructions of his life. The formation of the madhahib in al-Andalus, the construction of Orthodoxy and Heresy in Islam, and the historical-legal development of zandaqa colours how scholars have approached the subject, and leads to questions concerning the relationship that marginal or subversive intellectual developments had with authoritative bodies. The resulting play of divergent and authoritative discourses that emerge from a Post-Modernist analysis of the Masarrian context have the capacity to illustrate intellectual developments within early Andalusian society and provide an alternate explanatory narrative for historical reconstruction.
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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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Allard, Elisabeth Bolorinos. "My enemy or my brother? : Spanish representations of Muslim and Jewish culture during the colonial campaigns in Morocco, 1909-1927." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:6e0bcfff-12a2-4b59-92d4-57f9fff5adec.
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This thesis examines Spanish representations of Muslim and Jewish cultures in Morocco during the colonial campaigns in the Rif (1909-1927) in relation to constructions of Spanish identity during this period. It focuses on visual and textual narratives in the press (colonial photojournalism) and on three literary texts: Carmen de Burgos' En la guerra (1909), Ernesto Giménez Caballero's Notas marruecas de un soldado (1923) and Arturo Barea's La ruta (1943). The analysis undertaken centres on the use of the motifs of the body and the city and references to the medieval Castilian ballad tradition, the Romancero, by writers and photographers to explore the cultural relationship between Spain and North Africa. The chapters explore the delineation of boundaries between Spanish and Moroccan cultures by contemporary commentators and the power structures that underpin those boundaries, considering the different hierarchies that are established in Spain's relationship with Moroccan Muslims and Jews. Chapter 1 concerns the socio-historical context of the colonial campaigns and highlights the significance of the question of Spain's identity in relation to Morocco during this period. Chapter 2 compares representations of cultural and ethnic affinity between Spain and Morocco, arguing that beyond merely serving as a tool of colonial domination, they are harnessed in some cases to support the colonial venture, in others to challenge it, and yet in others to explore the pre-modern origins of the Spanish nation. In many of the examples examined, a process of self-Orientalisation is observed, where the 'Orientalist' and colonialist gaze is turned back on Spain as well as on Morocco. Chapter 3 examines representations of Muslim and Jewish alterity, arguing that these assertions of difference reveal Spanish anxieties about non-difference from North Africa, cultural regression, national fragmentation, and Spain's ability to dominate the protectorate. I conclude that these anxieties provide the fundamental underpinning to Spanish constructions of Morocco during the Rif War, and that this self-awareness about non-difference and failures of domination unsettles the predominant paradigm of discourse analysis within colonial studies.
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Moore, Katharine T. "Al-Andalus, the Umayyads, and Hispano-Islamic Art:The Influence of the Abbasids and Northern Christians on the Art of Muslim Patronage in the Iberian Peninsula from the 8th to 11th Centuries." Walsh University Honors Theses / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=walshhonors1587323490141253.
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Sullivan, John F. II. "Contemplating Convivencia: Cosmopolitanism, Exclusivism and Religious Identity in Iberia." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/rs_theses/43.
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Visigothic Hispania, Islamicate al-Andalus and Christian Spain are names representing three scriptural monotheistic civilizations in Iberia. Al-Andalus has stood apart from this list by representing a time and a place of convivencia in which Christians, Jews and Muslims cooperated and coexisted. Why and how the Islamicate civilization in al-Andalus differed from the Visigoths or the Spanish, despite all three sharing a religious orientation is an historical puzzle. By exploring the legal status of Jews within the legal regimes of Christian Rome and Visigothic Hispania, this thesis will suggest that it is cosmopolitanism and its converse exclusivism that best explain concepts of convivencia or coexistence in the face of religious diversity.
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Mendoza, Carmona Blanca Edurne. "Historias y trayectorias de éxito académico. Jóvenes musulmanas de origen marroquí en la educación superior de Cataluña." Doctoral thesis, Universitat Autònoma de Barcelona, 2017. http://hdl.handle.net/10803/457980.
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Investigaciones previas han abordado el tema de la presencia de las y los hijos de inmigrantes marroquíes en el sistema educativo español demostrando cómo estos hacen frente a diversos problemas relacionados con bajos niveles de acreditación y una menor continuidad escolar en comparación con sus compañeros autóctonos. No obstante, estos trabajos se han enfocado sobre todo en las condiciones que promueven el fracaso académico, invisibilizando las trayectorias de éxito de aquellos estudiantes que han tenido un buen desempeño y una continuidad hasta la educación superior. Además, no han profundizado demasiado en los factores que definen las experiencias académicas de las y los estudiantes lo que deja un vacío empírico importante si tenemos en cuenta que el género condiciona las respuestas de escolarización. Otro elemento poco estudiado ha sido el de la religión y la forma en la que esta incide en las trayectorias académicas del alumnado musulmán de origen marroquí pero particularmente en las trayectorias de las estudiantes. Finalmente, en el contexto español la mayor parte de estas investigaciones se han centrado en los niveles obligatorios y postobligatorios por lo que al momento tenemos muy poca información relacionada con las trayectorias de este alumnado dentro de la educación superior.
La presente investigación tiene como objetivo conocer qué elementos favorecen la construcción de trayectorias académicas exitosas de las jóvenes musulmanas de origen marroquí, entendiendo como ‘trayectorias académicas exitosas’ aquellas que han logrado desarrollarse hasta la universidad. El análisis desarrollado parte del trabajo etnográfico llevado a cabo dentro de diversas asociaciones estudiantiles y en plataformas de redes sociales (Facebook y WhastApp), así como los relatos biográficos de diecisiete jóvenes universitarias de origen marroquí. Los resultados obtenidos muestran como aquellas condiciones que han promovido el éxito académico de estas jóvenes muchas veces son originadas por situaciones de discriminación y subordinación que ellas han transformado en oportunidades para alcanzar sus expectativas académicas y personales. En este sentido, la educación superior ha originado una redefinición de sus identidades como jóvenes musulmanas españolas de origen marroquí. Estas estudiantes han desarrollado una identidad híbrida y flexible que les permite preservar sus valores culturales y religiosos al mismo tiempo que adoptar ciertos elementos de la sociedad mayoritaria para ser reconocidas como parte de esta. Para lograrlo han utilizado su éxito académico, su imagen personal y su participación social para representar una imagen revitalizada y positiva del Islam y de la comunidad marroquí con la finalidad de
erradicar situaciones de desigualdad y discriminación, particularmente hacia las mujeres musulmanas que viven en este contexto.
Con esta investigación hemos buscado no sólo poner en relieve aquellos elementos que han favorecido las trayectorias de estas estudiantes sino también hacer visible la capacidad que tienen para incidir en sus contextos más cercanos a partir de su éxito académico, así como las constantes reivindicaciones que llevan a cabo.Previous research has addressed the issue of the presence of the children of Moroccan immigrants in the Spanish educational system demonstrating how they face various difficulties related to low levels of accreditation and lower school continuity compared to their native peers. However, these researches have focused mainly on those conditions that contribute to academic failure, making invisible the successful trajectories of those students who have performed well in school and have continued towards higher education. Furthermore, they have not delved into the elements that define the academic experiences of men and women, leaving a significant empirical gap if we consider that gender conditions the responses of schooling. Another element little studied has been the religion and the way in which it affects the academic trajectories of the Muslim students of Moroccan origin, in particular those of the female students. Last, in the Spanish context most of these researches have focused on compulsory and post-compulsory levels, so at the moment we have very little information related to the trajectories of Moroccan origin students in higher education. The present research aims to identify the elements that contribute to the academic success of young Muslim women from Moroccan origin, understanding as ‘successful academic trajectories’ those who have carry on until higher education. The study is based on an ethnographic work carried out within various student associations and on social networking platforms (Facebook and WhatsApp), as well as in the life stories of seventeen young female students. The results show that the conditions that have promoted the academic success of these young women are often originated by situations of discrimination and subordination that they have transformed into opportunities to achieve their academic and personal expectations. In this sense, higher education has motivated a redefinition of their identities as young Spanish Muslims of Moroccan origin. These students have developed a hybrid and flexible identity that allows them to preserve their cultural and religious values, and at the same time adopt certain elements from the mainstream society so they can be recognized as part of it. To achieve this, they have used their academic success, their personal image and their social participation to represent a positive and revitalized image of Islam and the Moroccan community with the aim of eradicating situations of inequality and discrimination, especially towards Muslim women living in Spain. With this research we have sought not only to highlight those elements that have encouraged the trajectories of these students, but also to make visible their ability to influence their closest contexts based on their academic success, as well as the constant vindications they make.
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"Cultural flourishing in tenth century Muslim Spain among Muslims, Jews, and Christians." GEORGETOWN UNIVERSITY, 2009. http://pqdtopen.proquest.com/#viewpdf?dispub=1461129.
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MATEO, DIESTE Josep Lluis. "La "hermandad" hispano-marroquí : política y religión bajo el protectorado español en Marruecos (1912-1956)." Doctoral thesis, 2002. http://hdl.handle.net/1814/5900.
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Defence date: 5 April 2002Examining board: Prof. Gérard Delille (director), Instituto Universitario Europeo, Florencia ; Prof. Dale F. Eickelman, Dartmouth College, Hanover ; Prof. Eloy Martín Corrales, Universitat Pompeu Fabra, Barcelona ; Profra. Verena Stolcke (directora externa), Universitat Autònoma de Barcelona
PDF of thesis uploaded from the Library digitised archive of EUI PhD theses completed between 2013 and 2017
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Ritt, Travis William Strait Paul. "Reconquista and convivencia post-conquest Valencia during the reign of Jaime I, El Conquistador : interaction between christians and muslims (1238-1276) /." 2004. http://etd.lib.fsu.edu/theses/available/etd-06112004-153006.
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Thesis (M.A.)--Florida State University, 2004.Advisor: Dr. Paul Strait, Florida State University, College of Arts and Sciences, Dept. of History. Title and description from dissertation home page (viewed Sept. 23, 2004). Includes bibliographical references.
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Johnston, Taran Sarah Christine Harney Michael. "The sacred face of war irredentist ideology in early Spanish literature /." 2004. http://wwwlib.umi.com/cr/utexas/fullcit?p3143896.
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Johnston, Taran Sarah Christine 1966. "The sacred face of war : irredentist ideology in early Spanish literature." 2004. http://hdl.handle.net/2152/12778.
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Ma, Shing Yi, and 馬馨怡. "Identity, Perception and Integration: A Case Of Muslim Immigrants in Spain." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/n48q9n.
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碩士國立政治大學
國際研究英語碩士學位學程 (IMPIS)
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It is easier and faster for people to move to different places nowadays with the advanced development of technology and globalization. Although it is easy to move to foreign countries, it is difficult for immigrants to adapt and integrate into a society with distinct cultures, ethnicities, religious and historical background. Identity can be seen as an important factor during the process of integration. From the attitudes of European citizens, self-identification of Muslim immigrants, perceptions and stereotypes imposed toward the immigrants, the difficulties and challenges of integration into the society can easily be observed. The researcher propose to conduct interviews with Muslim immigrants living in Spain to see their perspectives of the process of integration and the challenges they faced. Many scholars believed that the Muslim immigrants were not represented in the society and often face many discriminations and misunderstandings due to their identity. For other scholars, immigration in Spain is not perceived to be a threat to national identity because of the lack of visibility of immigrants. However, with recent event of terrorist attacks and the economic crisis, the attitudes of local citizens are becoming less tolerant toward Muslim immigrants. When Muslim immigrants face difficulties of adaptation and integration into the foreign society, they would become segregated and form their own social group; or they would assimilate into the foreign country and lose their identity. If Muslim immigrants are accepted and welcomed by local communities and the government, they would be able to create a new identity and integrate into the society better. Key words: Identity, integration, constructivism, Muslim immigrants, perception
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Sauma, Guidi Carmen Sofía. "El obstáculo en la comedia de musulmanes y cristianos de Lope de Vega." Thèse, 2008. http://hdl.handle.net/1866/6700.
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O'Halley, Meaghan Kathleen. "Placing Islam: Alternative Visions of the Morisco Expulsion and Spanish Muslim-Christian Relations in the Sixteenth Century." Diss., 2013. http://hdl.handle.net/10161/7193.
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This thesis explores attitudes of Christians toward Islam and Muslims in Spain in the sixteenth century and intends to destabilize Islam's traditional place as adversary in Early-Modern Spanish history. My research aligns itself with and employs new trends in historiography that emphasize dissent and resistance exercised by individuals and groups at all levels of Spanish society in order to complicate popular notions about the extermination of Islam in Spain. I argue that within Spain there was, throughout the sixteenth century and after the expulsion of the Moriscos in the early seventeenth century, a continued interest in the religion and culture of Islam. I show that, far from isolating itself from Islam, Christian Spain was engaged with Muslims on multiple levels. The voluntary and involuntary migration of Spaniards to Muslim lands, for many emigrants of Christian decent, led to the embrace of a multicultural, multireligious, polylingual and polyethnic reality along the Mediterranean that was contrary to Spanish Counter-Reformation ideology. The dissertation includes textual examples from sixteenth-century Spanish and colonial "histories," and works by Cervantes, to support the argument that this official ideology, which has dominated historiography on this period, does not reflect much of the Spanish experience with non-Christians within and without its borders. My goal is to expose a context within the field of Early-Modern Peninsular studies for alternative forms of discourse that emphasize toleration for religious and cultural difference, interfaith and intercultural dialogue and exchange, and a basic interest in and curiosity about Islamic ways of life.
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Awad, Jiad. "Sociologie et histoire. À la recherche des fondements d'une distinction disciplinaire." Thèse, 2007. http://hdl.handle.net/1866/2192.
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La ligne directrice de notre recherche est de questionner l'évidence d'une distinction disciplinaire entre la sociologie et l'histoire. Vue l'étendue du sujet, nous avons adopté une posture exploratoire en suivant deux pistes. La première consiste à interroger un critère de distinction courant et selon lequel la sociologie serait davantage explicative alors que l'histoire serait essentiellement descriptive. À la lumière d'une mise en débat des positions de Durkheim et Weber pour la sociologie et de celles de l'histoire traditionnelle et des Annales pour l'histoire, nous avons noté une tendance à la diversité des conceptions disciplinaires qui semblent confirmée par certains travaux de recherche des auteurs discutés. Constatant un décalage entre les discours de définition disciplinaire et les recherches à proprement parler, la seconde piste d'exploration s'attarde à l'analyse des disciplines à l'oeuvre. À travers une sélection de trois études d'histoire et trois études de sociologie, nous avons cherché à identifier ce qui pourrait être considéré comme des fondements d'une distinction disciplinaire. Loin de fournir une ligne de démarcation claire, les oeuvres analysées semblent plutôt indiquer que l'histoire et la sociologie participent à une pratique analytique commune guidée par un processus d'interrogation complexe. Nous avançons que l'analyse des distinctions disciplinaires devrait se poursuivre par la recherche de postures interrogatives propres à chacune de l'histoire et de la sociologie.The guideline of our research is to question the obviousness of a disciplinary dictinction between sociology and history. The subject being too broad, we have adopted an explorative approach wich follows two main tracks. The first one questions a common way of distinguishing sociology from history according to the idea that the first would be mainly explanatory while the latter would be essentially descriptive. We have confronted Durkheim's and Weber's main ideas about sociology, and brought together the debate around history which took place in France between the "histoire traditionnelle" and the "Annales" school. In doing so, we have noted a variety of ways of conceiving each discipline and that seems to be corroborated by some of these author's research work. We have also noticed a gap between disciplinary definitions and the academic research as such. Therefore, the second track of our exploration was the analysis of the "disciplines at work". By selecting three studies in history and three others in sociology, we have tried to identify some elements on wich a disciplinary distinction can be based. Far from revealing a clear boundary, the studies seemed rather to show that history and sociology take part in a common analytical practice guided by a complex process of inquiry. In that sense, we argue that the analysis of the disciplinary distinctions should carry on by a search for inquiry stances that may be specific to each of history and sociology.
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Rosa, Vanessa de Oliveira. "Unveiling the consequences of prejudice against muslim women: How the hijab can influence islamophobia perception, acculturation preferences and well-being." Master's thesis, 2020. http://hdl.handle.net/10071/21329.
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In the interpretation of the Islamic culture, Muslim women have been placed, particularly, as one of the main objects of cultural differentiation. Restrictions on the use of clothing and religious symbols at work or in public spaces have continued to guide innumerous debates in the European Union (EU). The study in question investigated how islamophobia perception and different sub-dimensions of acculturation orientations (i.e., cultural maintenance, desire for contact) mediate the relationship between frequency of use of the hijab and well-being of Muslim immigrant women in Spain. Results indicated that the relationship between frequency of the use of hijab and well-being was mediated by islamophobia perception, suggesting that the more the participants wear the hijab, the more they perceived islamophobia and reported less well-being. Also, islamophobia perception was positively correlated to both the participant’s desire for contact and cultural maintenance. On the other hand, the participant’s acculturation preferences were not correlated to well-being.Nas interpretações da cultura islâmica, as mulheres muçulmanas são geralmente apresentadas como um dos principais casos de diferenciação cultural. Atualmente, inúmeros debates na União Européia (UE) têm feito referência à restrições ao uso de vestuários e símbolos religiosos no trabalho ou em espaços públicos, em especial à mulheres muçulmanas. O estudo em questão investigou como a percepção da islamofobia e diferentes sub-dimensões das orientações de aculturação (manutenção cultural, desejo de contato) mediam a relação entre a freqüência do uso do hijab e o bem-estar de mulheres imigrantes muçulmanas na Espanha. Os resultados indicaram que a relação entre a freqüência do uso do hijab e o bem-estar foi mediada pela percepção de islamofobia, sugerindo que quanto mais as participantes usavam o hijab, mais elas percebiam islamofobia e relatavam menos bem-estar. Somado a isso, a percepção de islamofobia foi positivamente correlacionada com as dimensões, tanto de desejo de contato como manutenção cultural. Por outro lado, as preferências de aculturação das participantes não apresentaram correlação com bem-estar.