Papers by Eduardo Manzano Moreno
This article focuses on how convivencia has become a universal reference regarding the Middle Age... more This article focuses on how convivencia has become a universal reference regarding the Middle Ages in Spain. The distant origin of this reference point can be found in the ideas of the Spanish philologist Americo Castro, but it has also been reworked to become a tool with which to meet the multicultural challenges that have arisen in societies since the last quarter of the 20th century. Therefore, convivencia is a political and not historical concept. This contraposition between political and historical concepts raises a broader and more complex discussion of historical knowledge and its relevance in contemporary societies.
En la España Medieval, 1986
La aportación de la civilización islámica en el desarrollo y extensión de determinadas prácticas ... more La aportación de la civilización islámica en el desarrollo y extensión de determinadas prácticas agrarias en la península Ibérica ha
Medieval Worlds
During the Early Middle Ages, most of the Iberian Peninsula became part of the so-called dār al-I... more During the Early Middle Ages, most of the Iberian Peninsula became part of the so-called dār al-Islam, the huge realm that extended from the shores of the Atlantic to the borders of the Indian subcontinent, and which comprised North Africa, the Near East and significant parts of Central Asia. In the long run, this meant a dramatic shift from the notions, ideologies and frames of reference that emerged in other western regions of the former Roman Empire. Notwithstanding this obvious divergence, Iberia had shared with these regions a common classical legacy that was assimilated, readapted and, finally, integrated after the Arab conquest under a new perspective in a number of distinctive ways. The aim of this paper is to analyse receptions, perceptions and ideas on classical Antiquity from the eighth to the tenth century in both al-Andalus and the Christian north, drawing data from the material evidence and the written record. It is our contention that the appreciation of this legacy underwent significant changes in both cultural milieus as a result of changing political and social circumstances.
Resumen: Este trabajo analiza las informaciones suministradas por las fuentes árabes sobre el com... more Resumen: Este trabajo analiza las informaciones suministradas por las fuentes árabes sobre el comienzo de la re-belión de Pelayo en Asturias, generalmente considerada como el comienzo de la llamada Reconquista. Al reunir to-dos los textos relativos a estos sucesos y compararlos, es posible concluir que todos ellos fueron escritos en la segun-da mitad del siglo X, aunque es posible también identificar dos tradiciones históricas que son claramente diferentes. PaLabras CLaVe: Reconquista, Fuentes Árabes, Pelayo, Reino astur. the reVoLt of the astures froM arabiC sourCes abstraCt: This work analyses the informations provided by Arab sources on the beginnings of the revolt by Pelayo in Asturias, which has been traditionally identified as the starting point of the so-called Reconquista. By gathering all texts related to these events and comparing them, it is possible to conclude that all of them were written in the second half of the 10 th century, although it is also possible to identify two different historical traditions. La rebeLión en asturias Y La CrítiCa textuaL de Las fuentes árabes El inicio de la rebelión de los astures frente al dominio árabe con posterioridad a la conquista ha sido un tema ampliamente tratado por la historiografía. Su interpretación histórica ha tenido siempre como piedra angular el conjunto de informaciones proporcionado por las crónicas latinas, especial-mente las pertenecientes al llamado «Ciclo de Alfonso III», que incluye las denominadas «Crónica de Albelda» y la «Crónica de Alfonso III» en sus dos versiones, conocidas como «rotense» y «ove-tense». Estos textos han sido objeto de una buena cantidad de estudios que han tratado aspectos tales como su autoría, fechas de composición, circunstancias que la rodearon, y otros temas concernientes a su crítica interna 1. i Instituto de Historia-CSIC. * El núcleo de este trabajo parte de un proyecto que Manuel Acién y yo discutimos en varias ocasiones y que consistía en re-considerar aspectos de la primitiva rebelión astur a la luz de los textos árabes y de ciertas informaciones de las fuentes latinas sobre las que nos parecía que se podían arrojar nuevas precisiones. La idea inicial fue ofrecer una ponencia conjunta a las jornadas que sobre Visigodos y Omeyas se celebraron en Madrid en septiembre de 2010. Diversos imponderables, sin embargo , la redujeron a una comunicación que realicé y presenté yo mismo con la idea de dejar para la publicación de esas jor-nadas un desarrollo conjunto más extenso y completo. Por desgracia, diversas razones nos impidieron a ambos abordar di-cho trabajo en común, y la publicación de las jornadas vio la luz sin que hubiéramos podido preparar un texto. El proyecto, pues, apenas quedó iniciado y sólo existió envuelto en apasionantes discusiones que quedaron sin concretar. Al decidirme a publicar esta contribución, que recoge las ideas que presenté en Madrid en 2010, intento no sólo homenajear la memoria del amigo, sino también recoger un trabajo que debería de haber sido culminado juntamente con él. 1 GIL FERNÁNDEZ, J. MORALEJO, J.L., RUIZ DE LA PEÑA, I. (1985): 43-105.
RESUMEN: Este trabajo analiza el concepto de «modo de producción tributario» en sus diversas acep... more RESUMEN: Este trabajo analiza el concepto de «modo de producción tributario» en sus diversas acepcionesj, muy especialmente, en la desarrollada en los trabajos de J. Haldon. Partiendo de una revisión de los conceptos del materialismo histórico, se ponen de relieve las aplicaciones contradictorias de este concepto, en particular en lo referente al estudio del caso de a I-Anda lus. Estas contradicciones demuestran las carencias existentes este concepto j la necesidad de completar su contenido incluyendo las relaciones de dependencia personal. PALABRAS CLAVE. Teoría histórica, materialismo liistórico, sociedades orientales, relaciones de dependencia.
Diverging Paths? The Shapes of Power and Institutions in Medieval Christendom and Islam, 2014
Oxford Scholarship Online
This chapter addresses a very simple question: is it possible to frame coinage in the Early Middl... more This chapter addresses a very simple question: is it possible to frame coinage in the Early Middle Ages? The answer will be certainly yes, but will also acknowledge that we lack considerable amounts of relevant data potentially available through state-of-the-art methodologies. One problem is, though, that many times we do not really know the relevant questions we can pose on coins; another is that we still have not figured out the social role of coinage in the aftermath of the Roman Empire. This chapter shows a number of things that could only be known thanks to the analysis of coins. And as its title suggests it will also include some reflections on greed and generosity.
This article focuses on how convivencia has become a universal reference regarding the Middle Age... more This article focuses on how convivencia has become a universal reference regarding the Middle Ages in Spain. The distant origin of this reference point can be found in the ideas of the Spanish philologist Américo Castro, but it has also been reworked to become a tool with which to meet the multicultural challenges that have arisen in societies since the last
quarter of the 20th century. Therefore, convivencia is a political and not historical concept. This contraposition between political and historical concepts raises a broader and more complex discussion of historical knowledge and its relevance in contemporary societies.
Why institutions need to be compared One of the main contrasts between Islamic and Western social... more Why institutions need to be compared One of the main contrasts between Islamic and Western social formations is the very different shape that institutions took in them. There are countless examples that support this claim. Take the case of the religious institutional configuration: throughout what we now term Medieval Europe, the Christian Church adopted an institutional layout based on bi-shoprics, religious orders, councils, or the papacy, which are totally absent in the structural configuration of Islam as an organized religion. The same holds true for forms of territorial rule that became institutionalized throughout the Middle Ages, such as duchies, counties and shires, baronies and the innumerable forms of institutional framing that assumed the configuration of power in the West and had no clear equivalent in Islamic lands, where the terms of socio-political rule are always more difficult to grasp. Urban institutions also illustrate the point: albeit Islam is usually considered a »civilization of cities«, there are no equivalents to the urban medieval communes, signorias, burghs or concejos whose powerful institutional profiles embody the strength of the collective action that implemented them. Therefore, it seems that there is a pattern here; a pattern that shows Western Medieval institutions as more recognizable, more prominent, more assertive than their Islamic counterparts. Obviously, this does not mean that Islamic institutions did not exist: there was no central religious organization, but religious dogma and rituals were consistently shared by a huge number of believers; socio-political institutions were somehow foggy, but coercion was This paper attempts to answer the question of why Islamic medieval institutions became so different from their Western counterparts. It is divided into three sections. The first discusses the significance of comparing institutions from this perspective and the patterns that can be found in doing so. The second section describes the methodology that has been followed in this research and sets aside other possible approaches, particularly those espoused by the New Institutional Economics. The third section seeks to answer the main question: it is argued that differences in institutional shaping emerge from the divergent paths taken by power and authority in Islamic social formation, which was confronted with an irresolvable dilemma between temporal rule and religious legitimacy. This separation emerged, in the final analysis, from a distinctive polity that was based on the control of tax and increasingly detached itself from forms of religious authority that sprang from the Muslim community.
Al-Kitāb. Juan Zozaya Stabel Hansen, 2019
Durante la época omeya en al-Andalus (756-1031) las fuentes escritas citan cierto número de fiest... more Durante la época omeya en al-Andalus (756-1031) las fuentes escritas citan cierto número de fiestas en las que partici- paron tanto los propios soberanos, como gentes de las clases principales cordobesas. Sin embargo, estas celebraciones nunca pasaron a formar parte de la cultura cortesana, que siempre estuvo dominada por los elementos asociados al ceremonial. Fue sólo durante la época califal tardía cuando apareció una nueva cultura cortesana; una cultura que estuvo dominada por la celebración de la vida apacible y por un conjunto de elementos que incluían también el desenfreno.
Histoire et archéologie de l´Occident musulman (VIIe-XVe siècles). Al-Andalus, Maghreb, Sicilie, 2012
Memoria Historica 2010 Isbn 978 84 00 09147 7 Pags 71 96, 2010
La Gestion De La Memoria La Historia De Espana Al Servicio Del Poder 2000 Isbn 84 8432 122 3 Pags 34 62, 2000
Romanizacion Y Reconquista En La Peninsula Iberica Nuevas Perspectivas 1998 Isbn 84 7481 896 6 Pags 339 354, 1998
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Papers by Eduardo Manzano Moreno
quarter of the 20th century. Therefore, convivencia is a political and not historical concept. This contraposition between political and historical concepts raises a broader and more complex discussion of historical knowledge and its relevance in contemporary societies.
quarter of the 20th century. Therefore, convivencia is a political and not historical concept. This contraposition between political and historical concepts raises a broader and more complex discussion of historical knowledge and its relevance in contemporary societies.
19-20 May 2017
Julis Romo Rabinowitz Building, Room 399
Princeton University
International and U.S. scholars will gather to examine the near-intact monastic treasury of San Isidoro de León in northern Spain as a springing point for larger questions about sumptuary collections and their patrons across Europe and the Mediterranean in the central Middle Ages. Topics of inquiry include Islamic law and sumptuary production, Christian manuscripts and metalwork, patronage and royal studies, identity and gender studies, and cultural and political history. The diversity of questions and perspectives addressed by the speakers will shed light on the nature of León as a paradigmatic treasury collection, as well as on the broad efficacy of multidisciplinary study for the Middle Ages.
There is no charge to attend but spaces are limited. Please register at https://ica.princeton.edu/the-medieval-iberian-treasury-in-the-context-of-muslim-christian-interchange/
Para más información sobre las diferentes sesiones, fechas y detalles sobre la inscripción, es posible consultar el díptico adjunto y la página web
http://cchs.csic.es/es/textosobjetos