El Poblamiento de la Alpujarra a la llegada de los cristianos

1988

Studia Orientalia, 2016

This paper analyses popular religion and the rábitas in the Alpujarra, a rural area on the southern slopes of the Sierra Nevada, during the Nasrid reign of Granada (13th-15th centuries). The Alpujarra was the last Muslim area in Spain to be conquered by the Crown of Castile. At that time, Sufism flourished in the kingdom of Granada and particularly in the Alpujarra, as evinced by the Sufi Abū Marwān al-Yuḥānisī. We further study some popular religious manifestations related to this spiritual tendency, such as the rábitas (places of prayer linked to ascetics and Muslim mystics), the celebration of the birth of the Prophet, or Mawlid, and the veneration of tombs. To this end, we use an unpublished document, the books of waqfs (pious endowments) of the year 1501, a date immediately following the conversion of the Mudejares (Muslims in Christian territory) to Christianity. The rábitas were not only religious in nature, but were also social and geographical elements of great importance i...

2016

This paper analyses popular religion and the rábitas in the Alpujarra, a rural area on the southern slopes of the Sierra Nevada, during the Nasrid reign of Granada (13th-15th centuries). The Alpujarra was the last Muslim area in Spain to be conquered by the Crown of Castile. At that time, Sufism flourished in the kingdom of Granada and particularly in the Alpujarra, as evinced by the Sufi Abū Marwān al-Yuḥānisī. We further study some popular religious manifestations related to this spiritual tendency, such as the rábitas (places of prayer linked to ascetics and Muslim mystics), the celebration of the birth of the Prophet, or Mawlid, and the veneration of tombs. To this end, we use an unpublished document, the books of waqfs (pious endowments) of the year 1501, a date immediately following the conversion of the Mudejares (Muslims in Christian territory) to Christianity. The rábitas were not only religious in nature, but were also social and geographical elements of great importance i...

2016

This paper analyses popular religiouness and the rabitas in the Alpujarra, a rural area on the southern slopes of Sierra Nevada, during the Nasrid reign of Granada (XIII-XV centuries). It was the last Muslim area in Spain to be conquered by the Crown of Castile. At that time, Sufism flourished in the kingdom of Granada and particularly in the Alpujarra, as evinced by the Sufi Abū Marwān al-Yuḥānisī. We further study some popular religious manifestations related to this spiritual tendency, such as the rabitas , the celebration of the birth of the Prophet, or Mawlid, and the veneration of tombs. To this end, we use an unpublished document, the books of waqfs (pious endowments) of the year 1501, a date immediately following the conversion of the Mudejares to Christianity. The rabitas were not only religious but also social and geographical elements of great importance in the villages (alquerias) of the Alpujarra. The rabitas were at the heart of neighbourhoods and in the villages but a...

This paper analyses popular religion and the rábitas in the Alpujarra, a rural area on the southern slopes of the Sierra Nevada, during the Nasrid reign of Granada (13th–15th centuries). The Alpujarra was the last Muslim area in Spain to be conquered by the Crown of Castile. At that time, Sufism flourished in the kingdom of Granada and particularly in the Alpujarra, as evinced by the Sufi Abū Marwān al-Yuḥānisī. We further study some popular religious manifestations related to this spiritual tendency, such as the rábitas (places of prayer linked to ascetics and Muslim mystics), the celebration of the birth of the Prophet, or Mawlid, and the veneration of tombs. To this end, we use an unpublished document, the books of waqfs (pious endowments) of the year 1501, a date immediately following the conversion of the Mudejares (Muslims in Christian territory) to Christianity. The rábitas were not only religious in nature, but were also social and geographical elements of great importance in the villages (alquerías) of the Alpujarra. The rábitas were at the heart of neighbourhoods and villages but were also located in the outskirts, marking an area's boundaries. They were linked to the local people of each neighbourhood as an emblematic element. They were also connected to certain family groups. The books of waqfs, often shared with the mosques, show that the local people valued both institutions. Despite the historical rivalry between Sufism and politicians and the politico-judiciary, in this region we have not found any evidence of conflict between the mosques and the rábitas. Hence we can state that there was no confrontation between the official religion and the mystic tendencies in this rural area. En este trabajo se analiza la religiosidad popular en una región montañosa y rural del reino de nazarí de Granada (ss. XIII–XV), último territorio de al-Andalus conquistado por Castilla, como es la Alpujarra. En esta época el sufismo tiene un gran desarrollo en el reino de Granada y, en particular, en la Alpujarra, como se aprecia en la figura del sufí Abū Marwān al-Yuḥānisī. Se estudian algunas mani-festaciones de religiosidad popular, que estuvieron relacionadas con esta tendencia espiritual, como son las rábitas (oratorios asociados a ascetas y místicos musulmanes), la celebración del nacimiento del Profeta o Mawlid y la veneración de las tumbas. Para ello se recurre a una fuente inédita, el libro de habices de 1501, inmediatamente posterior a la conversión de los mudéjares (musulmanes en territorio cristiano) en cristianos nuevos. Las rábitas constituyen no sólo elementos religiosos sino también topográficos y sociales de gran importancia en las alquerías alpujarreñas. Las rábitas estaban en el interior de los barrios y alquerías, pero también en el exterior, marcando sus límites. Estaban vinculadas a los vecinos de cada barrio, constituyendo un elemento emblemático del mismo, así como a determinados grupos familiares. Sus habices, compartidos a veces por las mezquitas, mues-tran que los lugareños sentían devoción por ambas instituciones. Pese a la histórica rivalidad entre el sufismo y la clase jurídico-política en al-Andalus, no se observa en el ámbito alpujarreño una clara contradicción entre mezquitas y rábitas. De ello se deduce que en la religiosidad popular no había una oposición entre la religión oficial y las tendencias místicas en esta zona rural.

This study examines the alquerías (rural communities) of the Órgiva district at the end of the Nasrid emirate of Granada fundamentally through the analysis of two unpublished records of habices (pious endowments) collected in 1528 and 1531. The characteristics of their residential features and areas will be highlighted along with the significant cultural and economic issues of the Muslim population that inhabited this rural area located in the Alpujarra region. These are peasant communities with a marked pious character visible in the buildings of religious worship and in the many assets instituted to maintain them. They are organized around the use of water, a natural resource which was domesticated through irrigation canals and regulated through collective agreements which allowed for the fertilization of a landscape of cultivated terraces, with small and manifold plots. This contributed to sustain these populations economically through the practice of a mostly irrigation-based, diversified and intensive agriculture.

Aproximación histórica a lo que fue la Inquisición española -llamada por la iglesia el "Santo Oficio"-, y sus actuaciones en la Comarca de La Alpujarra (Almería-Granada), entre los siglos XVI al XIX, y la relación de algunos de sus habitantes con esa institución de la Iglesia católica.

Studia Historica Historia Medieval, 2012

RESUMEN: Las mezquitas tenían, además de la función religiosa, un papel social y político de primera magnitud. Mientras la mezquita aljama puede considerarse como el elemento que representa el poder político en cada ciudad y alquería, las mezquitas de barrio aglutinaban a diferentes segmentos de población. Estas agrupaciones podían haber seguido un criterio gentilicio en la primera época de al-Andalus para más tarde, en la nazarí, regirse por una pauta socio-profesional, como es el caso de las mezquitas de los barrios artesanales. La relación que las comunidades mantenían con el Estado a través de sus mezquitas y del personal dedicado al culto es también analizada en este trabajo. Finalmente, se estudia el sistema de financiación de las mezquitas, ya que concentraban la parte más importante de las fundaciones musulmanas (habices), por lo que su papel económico, social y político era muy destacado.

2010

Farua: revista del Centro Virgitano de Estudios Históricos, 2001

Desde una amplia tradición investigadora se ha defendido la hipótesis de un enfrentamien to entre comunidades rurales y estado central como contradicción básica y definitoria de la sociedad andalusí, más o menos acentuada según zonas y períodos. La antítesis política entre la autonomía local y los intentos de centralización administrativa, singularmente en el campo impositivo, serían un reflejo del deficiente desarrollo estatal y de la contradicción entre lo rural y lo urbano. La dotación de obras públicas en las pequeñas alquerías montañosas, plantea cuestiones tales como la legitimación religiosa del poder, el «buen gobierno» o los límites y mecanismos del «autogobierno» local.