By Francisco Núñez Muley
Conquered in 1492 and colonized through invading Castilians, town and country of Granada confronted radical adjustments imposed by way of its occupiers during the first half the 16th century—including the compelled conversion of its local Muslim inhabitants. Written via Francisco N??ez Muley, one of the coerced Christian converts, this awesome letter inns a clear-sighted, impassioned protest opposed to the unreasonable and strongly assimilationist legislation that required all switched over Muslims in Granada to decorate, converse, consume, marry, have fun gala's, and be buried precisely because the Castilian settler inhabitants did.Now on hand in its first English translation, N??ez Muley’s account is a useful instance of ways Spain’s former Muslims made lively use of the written observe to problem and overtly withstand the steadily illiberal rules of the Spanish Crown. well timed and resonant—given present debates pertaining to Islam, minorities, and cultural and linguistic assimilation—this variation offers students in a variety of fields with a brilliant and early instance of resistance within the face of oppression.
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Additional info for A Memorandum for the President of the Royal Audiencia and Chancery Court of the City and Kingdom of Granada
According to letters held in the Torre do Tombo Archive ˛ in Lisbon, Yah·yá Ta fu¯ft received from Portugal a yearly salary of roughly 30 ounces of gold in addition to his portion of the booty taken in raids against local tribes. He was also allowed to equip and maintain a private guard of one hundred armed mercenaries and to collect a significant income from bribes of local merchants and others seeking his protection. 44 Continued poor administration, along with steady conflicts with Wat·a¯sı¯d forces from Fez ˛ and the growing power of the Sa dı¯ dynasty in the south, led to a destabilization of the region under Yah·yá’s control, and Portugal ˛ was eventually forced to abandon Safi in 1541.
In any case, the decision to incorporate the text of the Memorandum into a revised facsimile edition of Gallego y Burín and Gámir Sandoval’s study of the 1554 Synod of Guadix 22. Garrad, “The Original Memorial,” 200–201. 23 The Memorandum and Its Immediate Historical Context As we know, Francisco Núñez Muley conceived of his Memorandum as a letter of grievance to Pedro de Deza Manuel, the president of the Royal Audiencia of Granada. In this letter, Núñez Muley complains of a royal decree (pragmática) that had just been proclaimed on January 1 of that year.
1 (2001): 67–90. 40. Hanks, “Discourse Genres in a Theory of Practice,” 668. 36 Vincent Barletta converted” and simply following the rules laid down by the conquerors. Rather, the display of hispanization in these works is at least in part a means of familiarizing them to the, primarily Spanish, addresses. The format, style, and thematic content of the documents all maximize the appearance that their authors honored the values of their conquerors and were themselves honorable. This involved, on the one hand, what Bourdieu called “regulation,” whereby actors strategically make a show of their adherence to moral and ethical values of the group, in order to display their own impeccable character.
A Memorandum for the President of the Royal Audiencia and Chancery Court of the City and Kingdom of Granada by Francisco Núñez Muley