Reconsidering Muslim Spain

Hitchcock's Muslim Spain Reconsidered is a short survey of the history of Al-Andalus from 711 to 1502. It would be difficult to do justice to several centuries of complex history, particularly in a region whose legacy has been used for various, occasionally contradictory purposes. For Hitchcock, Al-Andalus is not so much a paragon of interfaith harmony or unity, but rather part of a long history in which political concerns and interests (expediency) trumped religious or nationalist identities. For instance, the chapter in which El Cid is covered emphasizes the non-religious character of the historical El Cid. The cultural importance of Al-Andalus for scholarship, poetry, medicine, and translation of Classical knowledge is further emphasized for its long-term impact in Western Europe, too. Reasonable speculation about Al-Andalus's possible influence on Dante or the significance of Toledo as a center of translation of Islamic knowledge for the West serve to illustrate how Andalusian scholarship, book culture, and poetry made a huge impact on west. One of Hitchcock's particular strengths is his care to include aesthetic developments in poetry, architecture, and literature that illustrate distinctive Andalusian styles and identity, not just its emulation of the Islamic East. We certainly will be attempting to read Ibn Hazm, for example.

Thoughts on Kingdoms of Faith

Since we have been trying to read more histories of North Africa, the Mediterranean and Islam, we recently read Kingdoms of Faith: A New History of Islamic Spain by Brian Catlos. While one would think such a topic is not one of our immediate interests, Islamic Spain did have a connection to Kanem in the medieval era. Indeed, one of the earliest known West African poets of the Arabic language, Abu Ishaq Ibrahim al-Kanemi, lived in Almohad Spain after establishing himself as a grammarian and respected poet in the Maghrib. Moreover, al-Andalus was definitely linked to our Sahelian area of interest through trans-Saharan trade networks. So, Islamic Spain enjoyed global connections through Europe, the Mediterranean, the Near East, and Africa, although the ties to sub-Saharan Africa are often ignored or little known. 

A general overview of al-Andalus, like Kingdoms of Faith, does not delve into the trans-Saharan side of Islamic Spain, but it is a great overview of a complex history. Often reduced to obfuscating stereotypes or romanticized narratives of conflict or tolerance, al-Andalus was a profoundly dynamic and shifting region where alliances and conflicts occurred between people of the same or different religious traditions. While Catlos at times seems too eager to emphasize this, one cannot deny that religious identity alone never defined or solely motivated the actions of historical actors, especially in an arena where Muslims, Christians, Jews and almost certainly "pagans" from other lands like the pre-Christian Norse crossed paths and learned how to, out of convenience, come together for their own interests. Catlos is most persuasive on that point, the pragmatism of various Muslim or Christians rulers in their attempts to rule or establish stable states across the peninsula. 

So, in order to demonstrate how pragmatism and convenience motivated the political history of the Iberian peninsula from 711 to the early 17th century, Catlos outlines the development in chronological order of the peninsula from the first Muslim conquest to the emirate (and later caliphate) of Cordoba, and then the Taifa kingdoms, Almoravid and Almohad presence, and gradual expansion of the Christian kingdoms of Aragon and Castile. The reader gains some appreciation for the intellectual, cultural, technological, and economic sophistication of al-Andalus, especially under the Caliphate and the Taifa kingdoms, whose patronage for the arts and sciences definitely contributed to European philosophy and scientific knowledge. One also begins to understand how religion, ethnicity, clan, and slavery shaped this history as those of Arab lineage often occupied the best positions in government while discriminating against those of Berber origin or descendants of native converts who formed the majority of the population. This helps elucidate some of the internal dissension, civil wars, assassinations, and foreign invasions that pitted Muslim against Muslim or Christian against Christian in the broader sphere of Mediterranean history. 

Overall, Kingdoms of Faith is a good introduction to the history of al-Andalus. One might have to consider ignoring the jarring references to Andalusi elite male culture as "gangsta" or attempts to bring contemporary American politics or social commentary into the text, but those are fortunately few. All the Afrocentric extremists who love the racially-loaded term "Moor" should consider reading this, as it will establish very quickly how absurd it is to assume the "Moors" were "Black." It would also be a good read for those interested in the Sahel and how Islamic Spain was an important part of the bridge that connected the Sahelian zone with the Mediterranean and Europe in the Middle Ages. Perhaps future scholarship can shed additional light on this, particularly the West African presence in the Iberian peninsula as slaves, soldiers, students, and, in at least one case, authors whose impact might be important for shaping conceptions of difference and "race" in the early modern period.