Muslims living in the Iberian Peninsula after the Reconquista
This article is about the group of people. For style in post-Islamic Iberia, see
Mudejar art
.
Mudejar
[a]
were Muslims who remained in Iberia in the
late medieval period
following the
Christian reconquest
. It is also a term for
Mudejar art
, which was much influenced by
Islamic art
, but produced typically by Christian craftsmen for Christian patrons.
Mudejar was originally the term used for
Moors
or Muslims of
Al-Andalus
who remained in Iberia after the Christian
Reconquista
but were not initially forcibly converted to
Christianity
or exiled. The word Mudejar references several historical interpretations and cultural borrowings. It was a medieval
Castilian
borrowing of the
Arabic
word
Mudajjan
????
, meaning "subjugated; tamed", or
al-Madjun
???????
meaning "those who remained or stayed on", referring to Muslims who remained and submitted to the rule of Christian kings. The term likely originated as a taunt, as the word was usually applied to domesticated animals such as poultry.
The term Mudejar also can be translated from Arabic as "one permitted to remain", which refers to the Christians allowing Muslims to remain in Christian Iberia.
Another term with the same meaning,
ahl al-dajn
("people who stay on"), was used by Muslim writers, notably
al-Wansharisi
in his work
Kitab al-Mi'yar
.
Mudejars in Iberia lived under a protected tributary status known as
dajn
, which refer to
ahl al-dajn
. This protected status suggested subjugation at the hands of Christian rulers, as the word
dajn
resembled
haywan?t d?jina
meaning "tame animals". Their protected status was enforced by the
fueros
or local charters which dictated Christians laws. Muslims of other regions outside of the Iberian Peninsula disapproved of the Mudejar subjugated status and their willingness to live under subjugation.
[6]
Mudejar
was used in contrast to both Muslims in Muslim-ruled areas (for example, Muslims of Granada before 1492) and
Moriscos
, who were forcibly converted and may or may not have continued to secretly practice Islam.
The
Treaty of Granada
(1491) protected religious and cultural freedoms for Muslims in the imminent transition from the
Emirate of Granada
to a province of
Castile
. After the fall of the last Islamic kingdom in the
Battle of Granada
in January 1492, the Mudejars, unlike the Jews who were expelled that same year, kept a protected religious status, although there were Catholic efforts to convert them. However, over the next several years, their religious freedom deteriorated and they were increasingly persecuted.
Islam was outlawed in Portugal by 1497,
the Crown of Castile by 1502,
and the Crown of Aragon by 1526,
forcing the Mudejars to convert or leave the country.
Following the forced conversions, they faced suspicions that they were not truly converted but remained crypto-Muslims, and were known as
Moriscos
. The Moriscos, too, were
eventually expelled
, in 1609–1614.
Mudejar social status in Spain
[
edit
]
Castile
[
edit
]
The Muslim population in Castile originally immigrated from Toledo, Seville and other
Andalusi
territories. They were not original to the land in Castile. Muslim immigration into Castile was sponsored settlement by the
Kingdom of Castile
. It is hypothesized that the slow-growing Christian population demonstrated a need to bring more people into Castile. Primary documents written by Castilians in the 13th century indicate that Muslims were able to maintain some agency under Christian rule. The Mudejars were able to maintain their religion, their laws, and had their own judges. The Mudejars in Castile spoke the same
Romance languages
and dialects as their Christian neighbors.
[6]
Aragon and Catalonia
[
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]
Like the Mudejars in Castile, Aragonese and Catalan Mudejars also spoke the Romance languages of their Christian counterparts. However, unlike the Mudejars in Castile, there were Muslim villages in Aragon and, to a lesser extent, in south-western Catalonia which populated the land before the Christian reconquests, setting up a history of Muslim cultivation and population of the land. Besides the large Muslim populations in Granada and Valencia, the Aragonese Muslim peasants were the most well-established Muslim community in the region, while in Catalonia Muslim authoctonous presence was limited only to the Low
Ebro
and Low
Segre
areas. Aragonese and Catalan Muslims were under the jurisdiction of the Christian Crown and were designated a special status. This status applied to the Mudejar cultivators, the
exarici
, and this status made them subservient to their Christian superiors because by law; they were required to cultivate the land of royal estates. However, this status was also beneficial as the law suggested that this land be passed down through Muslim family members. Despite their expulsion at the end of the Morisco period, the Mudejars in Aragon left evidence of their style in
architecture
,
[6]
while in Catalonia only some reminiscences of this can be appreciated in some
Gothic
churches and cathedrals in some shires of
Lleida
.
Lleida in Catalonia was, besides Tortosa, the only major Catalan town to have a Muslim quarter, at which its numerous Muslim population of Andalusi origins, was organized as a community (
Aljama
or
Al-Jama'ah
), even though there were also Muslims living outside the quarter. Its Muslim population descended from the population that did not leave
Madinat Larida
when it was taken over from the Moors by the counts of Urgell and Barcelona. The autochthonous Muslim community, largely composed of a mix of skilled artisans, laborers, and peasants, although progressively diminishing throughout the Middle Ages by emigration to the neighbouring Kingdom of Aragon, to the nearby increasingly powerful and numerous Aljamas of Aitona and Seros, and to Islamic countries (
Al-Hijrah
) as well as by increasing conversions to Christianity, was nevertheless also being reinforced by immigration of Navarrese and Aragonese Muslims (Mudejares) and by intermittent arrivals of Valencian, Granadan, and North African origin, these being mostly slaves or former slaves. The quarter and its
Aljama
or community enjoyed a special status within the social reality of the city, with its own elites:
Alfaquins
,
Cadis
and
Sabasales
(
Al-Fuqaha
,
Al-Qudat
and
Ashab As-Salat
, that is, Islamic scholars, Islamic Judges and Imams respectively);
Escrivans
(Scrives);
Alamins
(
Al-'Amin
), or officials that represented the
Aljama
before the king (in case of the royal Aljamas) or the feudal lords (in case of the rural manor Aljamas), etc. The Moreria had its Mosque (
Al-Masjid
), its baths (
Al-Hammam
), its cemetery (
Al-Maqbara
, in the outskirts of the city), its Halal butchery, its market or
Assoc
(
As-Suq
) and its bakery. The
Aljama
suffered a period of decadence throughout the late Middle Ages, leading to its progressive reduction in numbers and privileges, up to the forced conversions of the late medieval period, and finally its total expulsion from the city during the early modern period.
Valencia
[
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]
In the 13th century, the Aragonese Christians conquered Valencia. Unlike in Aragon and in Catalonia, the Mudejar population in Valencia vastly outnumbered Christians in the area. In Valencia, the majority of communities were peasant, Arabic-speaking and Muslim. Although there was a disparity between Christians and Muslims, it is important to note that a Christian king ruled over Valencia, and not a sultan or an imam and this shaped the experience of Mudejars in this region. An effect of Christian rule were the outbreaks of rioting against Mudejars in Valencia. Mudejar communities were frequently attacked by Christian rioters, despite being protected by the Crown. Violence against Mudejars in Valencia was common.
[6]
See also
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Notes
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References
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Sources
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