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ISLAMIC RENEWAL IN IBERIA AND LATIN AMERICA
Author(s): T.B. IRVINGSource: Islamic Studies, Vol. 30, No. 1/2, Special Issue on Muslim Heritage in Spain (Spring-Summer 1991), pp. 103-111Published by: Islamic Research Institute, International Islamic University, IslamabadStable URL: http://www.jstor.org/stable/20840028 .
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ISLAMICRENEWAL
IN
IBERIA
AND
LATIN
AMERICA1
T.B.
IRVING
FOREWORD
The
status
f
Islam
in
the berian
world
(Spain,
Portugal
nd
Latin
America)
is
quite
defferent
from that
in
English-speaking
countries,
or
in
the former
French
colonies in
North
Africa,
Black Africa
and
even
in
France
itself.
For
this
reason,
the Islamic
message
needs
to
be
presented
to
Latin
America
and the Iberian
peninsula
in
a
different
fashion
than
to
the
English
speaking
areas or to the French world.
In the
first
place,
the
original
countries
which
are now
called
Spain
and
Portugal
enjoyed
nine centuries
of Islamic
rule,
from the
year
91/711
when
Tariq
ibn-Ziy?d
irst
anded
t
Gibraltar,
themountain that till ears
his
name
(Jabal
l-T?riq
in
Arabic),
until 1610when
King Philip
III
finally
expelled
the
last of the
Spanish
Muslims
from the Iberian
peninsula.
Since that time Islam
has
not
been tolerated there.
Muslims
have
long faced serious persecution in all theSpanish-speaking countries or former
colonies
as
far East
as
the
Philippines
and
as
far
south
as
Argentina.
This is
a
vast
area;
in
size
it
challenges
the Arab
or
Islamic
worlds,
especially
so
far
as
the
difficulty
of
gathering
information
about
it
is
con
cerned.
The
present
survey
is
more
of
an
overview
of
the
situation,
so
that
we
can
consider
what
needs
to
be
done
in
order
to
improve
the
treatment
of
Islam
in those
countries.
HISPANIC ISLAM
The Iberian
peninsula
(Jawtat
al-Andalus)
flourished,
culturally
speaking,
under
Islam.
Those
nine
Islamic
centuries
(711-1610)
were
glori
ous,
and
they
made the
rest
of
Europe
look
pale
and
barbarous
by compari
son.
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104
Islamic
Studies,
30:1-2
(1991)
The
southern
portion
f
Spain
that
s still
alled
Andalusia
remains
as al-Firdaws
al-Mafq?d
or 'Paradise Lost' in theNorth African
imagination,
forArab
Spain
was
the
source
of their finest forms
in
art,
letters
and
music;
al-adab al-andalusi
as
this is still known and admired
throughout
the Arab
world.
At
the
same
time,
present-day
Spaniards
and
Latin
Americans have
an
uneasy
conscience about
the
genocide
and
devastation
that
the Catholic
Inquisition
rought
pon
Spanish
Muslims and indeed
upon
the
Hispanic
mind
itself;
even
modern liberal
Spaniards
or
Portuguese
know
surprisingly
little about this heritage if they have read only their own history books,
though
the
monuments
built
by
the
Andalusian
Muslims,
or
the
captive
Mud?
jar
or
Mudajjan
workmen
who lived
after
them,
exist all around them.
This
lack
of
knowledge
is
a
fact
not
only
in
Spain
and
Portugal
but
also in Latin
America
from
Mexico
to
Chile.
Ask
any
contemporary
person
who
speaks
Portuguese
or
Spanish
about what
the Islamic
past
means
in
his
culture,
nd
he will
give
you
only
vague
and
prejudiced
clich?s bout the
"Moors",
as
modern
Spanish
and
European
textbooks still call
the
Spanish
Muslims.
Of
course,
events
ike the eizure f
M?laga
by
the
astilians
in
the
year
1487
nd
the
perfidy
f
the
atholic
monarchs,
erdinand nd
Isabella,
towards
its
disarmed Muslim
citizens who had
surrendered
to
their
mercy,
do
not
make
pleasant
reading
when
contemporary
civil
rights
are
mentioned.
They
gave
up
their
wealth
as
ransom,
and
yet
were
sold
as
slaves.
C?rdoba
(Qurtubah)
and
Seville
(Ishbfliyyah)
ere
likewise
ruelly
depopulated
and
plundered
when
the
northern
Spaniards
seized them in
1236 and 1248
respectively.
Islamic
Spain
and
Portugal
had
great
thinkers
too
like
Ibn-Hazm,
the
first student
of
comparative
religion
in
Europe,
who
wrote
perceptively
on
love;
or
Ibn-Tufayl,
the
Muwahhid
physician
and
minister of
state
who
originated
the
tale
of Robinson Crusoe in
Morocco and
Spain
seven
centuries
beforeDafoe did
so
in
England;
and
his brilliant
tudent bn-Rushd
r
"Averroes",
who
revived the
study
of
Aristotle
in
the late
XII
century
only
a
few decades before
the
rise
of
universities
like
Paris and
Oxford in
Western
Europe.
The
Spanish-Tunisian
philosopher
Ibn-Khald?n
founded
the
science
of
Sociology
nd
the
philosophy
f
history
ong
eforetheWest
picked
them
up
through
Vico and
Saint-Simon,
or
now
with
Spengler
and
Toynbee,
because
the
Tunisian watched
the social and
political
unrest
around
the
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Islamic
Studios,
30:1-2
(1991)
105
Mediterranean
at
first
hand,
and he knew
Peter
the
Cruel of
Castile
in
Seville
(where
his
family
ouses still toodamere
century
fter heir
expul
sion)
as
well
as
Tamerlane
inDamascus.
Poets
like
bn-Zayd?n
fC?rdoba and
King
Mu'tamid of Silves and
Seville
sung
as
beautifully
about
love
and misfortune
as
any
poet
during
the
European
romantic
movement.
All
these
men
of
letters
were
Andalusian
Muslims whose
contribution
to
world culture
needs
study
and
revival.
Efforts
should be made
in
Ibero-America with the
object
of
recovering
this
neglected heritage,
and
awakening
interest in it.The
approach
should
be
based
on
genuine
research
and
knowledge
and
not
on
platitudes
reflecting
prejudice
nd
fairy
ales. he Alhambra
was
a
magnificent
omplex
f
public
buildings,
ut
it
was
not
the
whole
of
Andalusia;
it
was a
dying
reflection
from
one
small southern
kingdom
that
for
two
and
a
half
centuries
valiantly
resisted
the northern mountaineers from
Castile
and
Aragon.
This Islamic
heritage
hould
thus
e
made real
to
the
citizens
f the
Hispanic
and
Lusitanian
countries
today.
Moreover,
the
information
gatheredmustbe publicised idely inArabic, Spanish, ortuguese, nglish
and French. The first
place
to
start
must
be
with
reliable
Portuguese
and
Spanish
versions of
the
Qur'?n.
A
few
translations exist
today,
but
they
have been carried
out
using
usual
European
sources
without
taking
into
account
the native Iberian
Muslim
sources.
There
is
a
great
potential
wealth
too
in
Aljamiado
or
Portuguese,
Spanish
and
Aragonese a'jamiyyah
iterature hich shouldbe
revived
ith
consequent
increase
in
discussion and
commentary
on
it.
Contemporary
Western scholars dismiss it
as
having "only linguistic interest",
which is
too
often its
spiritual
death in
academic circles.
Yet several
Aljamiado
Qur'?ns
are
waiting
to
be
published
in
theEscorial
Library
in
themountains northwest
of
Madrid
and
in
the National
Library
in
the
Spanish
capital.
Portuguese
universities and archives likewise
are
rich
in
these documents.
There
is
a
need
to
prepare
and
publish
adequate
texts
on
Spain,
on
the
religion
of
Islam
itself,
and
on
the
history
and
culture of the
vast
Islamic
world
from
Spain
and
Portugal
themselves
as
far
West
as
Mexico and the
Philippines,
and
as
far south
as
Chile and
Argentina.
It
must
be
remembered
that there are twenty-odd countries that need to be studied, one by one,
and that each has
its
own
set
of
laws;
but
at
the
same
time,
how
their
own
ignorance
leads
them back
to
the
same
circumstances based
on
the cruel
expulsion
of Islam and the
Spanish
Muslims from
the Iberian
peninsula.
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106
Islamic
Studies,
30:1-2
(1991)
HISTORICAL
CONSIDERATIONS
The firstMuslims
who
arrived
n
the
New World
may
have
been
Muslim
sailors from
Lisbon
in
modern
Portugal according
to
the
Moroccan
geographer
al-Idrisi.
Maybe
some
North
Africans followed
them,
although
Moroccan
harbours
have
never
been
known for
their
adventurous
seamen.
The
name
of
"
Antillia"
appears
for
a
distant island
on
Idrisi's
12th-century
map
of the
Atlantic,
and this
fact
is
impressive,
as was
the Moroccan's
knowledge
of
even
the far
Indian
Ocean
where Sindbad
sailed,
all research
that e
had
carried
n
from
his
study
n the
Mediterranean
sland f
Sicily
where he worked.
At
the
same
time there
are
frescos
in
a
temple
in
Chich?n-Itz?
on
the Yucat?n
peninsula
off
eastern
Mexico
dating
from
before
the
year
1002
which show
non-Mayan
sailors and warriors
who
have been
taken
prisoner
in
a sea
battle. Bananas
and
peanuts
are
said
to
have travelled
in
this
way
to
and from America
even
before Columbus.
Arab
seafaring journals
and
archives should be
investigated
carefully;
here
is
where the
new
universities
in the
Near
East
and Ibero-America
can
do
some
of their research.
Then
came
the
berian olonial
period
verseas,
which
might
e called
the American
"middle
ages".
The methods which the
Castilians
and
Aragonese
used
in
conquering
Andalusia
were
put
to
use
inAmerica
where
they
made serfs
of the
Indians,
the
Aztecs
in
Mexico,
the
Mayas
in
Central
America,
the
hibchas
in
Colombia,
and the ncas in
Peru,
by
establishing
what
they
called encomiendas
or
'stewardships'
over
them for
the benefit
of
the
conquerers,
just
as
the
vanquished
Muslim
artisans
had
been enserfed
in
Catholic
Spain.
Some of theseMuslim
workmen,
the so-called
"Mud?jars",
plus
their
Morisco
brothers
who
were
unwilling
converts to
Christianity,
also
crossed
the
Atlantic.
We do
not
know
who
these workmen
were,
formuch of this
travel
was
clandestine and done under
assumed
and
non-Islamic
names.
Generally
the
immigrants
ere
not
allowed
to
bring
heir ives
along
with
them;
yet
nonetheless
hey
ormed
he
basic
population
f
Muslims
in
the
New
World,
especially
the artisan
lasses
in
the
Caribbean
and
Andean
countries. allofsfrom
enegal
were
shipped
s
soldiers
o
hile;
Mandingos
from Mah and Fulani from the
great
savannas
ofWest
Africa
also
came
to
other countries.
All Muslims who
arrived
in
Mexico,
for
instance,
were
eventually
absorbed
into that
society,
where
they
mixed
with
native Indians
rather than
with
Spaniards
or
Creoles.
Estavanico
Dorantes
was a
Moroccan soldier
who became
an
officer
in
the
Spanish
army
and
led
an
expedition
into what
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Islamic
Studies,
30:1-2
(1991)
107
is
now
New
Mexico and
Arizona
in
1579.
Belelc?zar
did
the
same
in
Ecuador
and
southern
olombia, founding
he
city
f
Popay?n
n
he atter
ountry.
Colonial
society
was
fluid,
though
ppressive;
but
since
the
cities
were
large,
these
forced
immigrants
had
to
settle
down
there,
and
they
eventually
isappeared.
The
same
thing appened
in
uba,
in
olombia
(or
New
Granada
as
it
was
then
called),
in
Venezuela
and
the
Andean
countries
of
Ecuador,
Peru
andBolivia
(or
Upper Peru)
where
there
ere
silver
mines
and
a
concentration of
urban
wealth that
demanded
fine
craftsmanship.
These
skilled workmen
were
carpenters,
masons,
blacksmiths,
tileworkers in the
Spanish
and
Portuguese
colonies. The Mexico
City
council,
after
many
Spanish
Muslims and
Moriscos
were
enslaved
and
shipped
to
the
colonies
abroad,
passed
ordinances
in
the
early
17th
century
to
deny
them
guild
privileges.
Their
workmanship
can
be
seen
today
in
Guatemala,
not
only
in
the
colonial
buildings
here,
ut
also
in
modern structures
hich
have
adopted
their
style,
especially
in
tiles
on
the
floors
and
walls,
in
metal
grill
work,
both
wrought-iron
brass
and
copper,
and in
fine
cabinetmaking.
Church
ceilingswere built inColombia andMexico byMud?jar workmenwho
adapted
their
areful
arpentry
o
protect
hese
buildings gainst
he
danger
from
earthquakes.
Peruvian
cities
have wooden
balconies
in
front of the
windows like
those
een
along
the
Red Sea coast
and
the
Persian
Gulf,
all
designed
to
catch
a
breeze
through
their
lattices.
Ornamental
doors
made
in
Mud?jar
style
re to
be
found n
the
mining
towns
f
Bolivia.
Thus
Islamic
art
and
Muslim
workmen
were
busy
even
during
the
time of
the cruel
Spanish
colony,
for
as
that
great
practioner
of
genocide,
Cardinal
Xim?nez
de
Cisneros
once
said:
"They
lack
our
faith, but
we
lack
their
works." For
this
reason
even
the
intolerant
Catholic
church
transported
many
of these artisans
to
decorate their
buildings
in
the
Portuguese
and
Spanish
overseas
colonies.
These
workmen
came
without their
wives,
as
has
been
said
earlier,
and
so
they
intermarried
into
local
proletarian
families;
their
Muslim
identity
was
evantually
ost,
ut
their andicraftives
n
in
the
metal
grills,
iles nd
latticework
f
colonial
nd
later
buildings.
oday
the
danger
s that
ny
new
immigrants
to
these
countries,
Caracas
is
said
to
have
as
many
as
30,000
Muslims,
may
become nominal
Muslims,
as is their fate inNorth America
too.
How
can
they
be awakened
to
a
consciousness
of
this
spiritual
need?
They
must
help
themselves
first
before
any
governmental
or
educational
agency
can
assist
them.
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108
Islamic
Studies,
30:1-2
(1991)
The Black
people
living
roundBaia inNortheastern
razil and in
theWest Indiesneed torecognise hetrulyslamicfeatures obe found n
their
present
society.
In
Trinidad,
a
Black who is also
a
Muslim is called
a
Mandingo,
showing
that his
ancestors
came
originally
fromMali
or
Gambia
in
West Africa. The
Muslims
living
on
the Dutch island
of
Cura?ao
off the
Venezuelan
coast
are
largely
of East
Indian and Arab
origin.
Others live
in
Demerara
in
Guyana
and
in
Barbados.
Yet
in
Surinam
the
qiblahs
in the
mosques
face
west
as
they
o
in
Indonesia
from which
these Muslims
came,
not
East towards Makkah.
This
remindsne of theGreatMosque in ?rdoba inSpain,where itfaces outh
as
they
do
in
many
mosques
inNorth Africa.
Since
these
immigrants
are
assimilated
into
society,
any
study
of this
sort
must
be
sociological
and
historical,
so
the
new
universities
springing
up
through
Ibero-America
and theMiddle
East
have
a
duty
to
promote
such
research. Scholars
need
to
study
Latin America
country
by
country,
all
twenty
of
them,
in
order
to
rewrite theMuslim
history
since
the
discovery
of America
by
Columbus,
and from
even
before
that
date.
They
should
study
how
their
Islamic conscience and
personality
can
be
revived
psychologically
o
that entral
and
South
America
can
rebuild
their
heritage
nd lines
f communication
ith the
slamic
world inAfrica
and the
Middle East. Contacts
with
both
ends
are
difficult,
as
could be
seen
in theXXX
Orientalist
ongress
that
was
held
in
Mexico
City
in
August
1976,
where
none
of
this
vast
heritage,
rich
though
it is
in
Mexico
itself,
was
brought
to
the fore
and
explained
to
theirMiddle
Eastern
visitors
by
any
Mexican. The
visiting
Orientalists likewise
ignored
it.
The
population
of Latin America thus
comprises
the descendants of
people
from West
Africa,
Spain,
Portugal
and
theMiddle
East
who
were
already
Muslims
in their
original
homelands.
In
Trinidad and
the
Guyanas
there
further exist East
Indian
groups
from the Indian subcontinent and
Indonesia whose
culture and
religion
have been
neglected
and muffled
by
the utch
and Britishcolonial authorities.
ith
independence
oday
they
can
win back
that
heritage
and
regain
their
pride
in it
again.
Like the
new
Nation of Islam
in the
United
States,
these forced
migrants from Africa to the Caribbean area and Brazil were not all slaves
or
serfs,
but
Hispano
American laws have been construed
against
them,
to
make
them conform
and
disappear
into
Christian
society.
The
Portuguese
and
Hispanic
colonies
bred
legislation
and
engendered police
mathods that
enforced
hese isabilities
ithin
ociety
tself.
uslims could
not
pray
reely
in
any
Spanish
country;
the
prevailing
official attitude
was
actively
hostile,
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Islamic
Studios,
30:1-2
(1991)
109
and
this
mood
was
reinforced
ublicly
ince
it
was
written nto he
Spanish
laws
themselves.
It
was
a
harsh
and
cruel
life for
the
victims,
whose
history
has
never
been
properly
ecorded;
nly
Henry
Lee,
a
Quaker
historian
rom
hiladel
phia,
tried
o
write
it
up
at
the
beginning
f
this
entury,
nd
few
persons
now
read
his
writings
bout
this
heartless
eriod.
Unfortunately,
many
of
these
attitudes
still
prevail.
In
Argent?na,
for
instance,
only
Omar
can
be
legally
used
today
as a
male
name;
Islamic
and
non-Christian
ames are
forbidden
by
law,
a
legacy
rom
the
Inquisition.The entire chool
system
asbeen
working
n these inesfor enturies: he
modern
republic
of
Colombia
has
a
concordat
or
treaty
with
the
Vatican
that
supervises
all
textbooks used
not
only
in the
Church
schools
but in all
the
public
schools
also.
This
practice
exists
still
in
Spain
itself,
here
the
terms
Moors"
(moros)
and
"Mohammedan"
(mahometano)
are
used
loosely
and
with
pre
judice. Passports
are
not
issued
to
persons
who cannot
produce
a
birth
certificate,
hich is
only
given
by
their atholic
parish.
Burial
used
to
be
subject
to a similar
problems
inmany
Spanish-speaking
countries.
Spanish
and
Hispanic
laws
are
encrusted
with
such
disabilities.
BRAZIL AND
THE PORTUGUESE
LANGUAGE
The
huge
country
of Brazil
stands
out
as a
special
case
in
this
study
because its
language
is
Portuguese,
and
since
its linkswith
West Africa
have
been closer
than
most
of
Latin
America.
At
least,
a
quarter
of
a
million
Brazilians
re
said
to
be
Muslims
today,
hile
as
late
s
1905
t
the
eginning
of the present century, at least half of those ofAfrican ancestry in theBaia
region
in the
northeast
of
Brazil that
lies
closest
to
Africa,
were
still
practising
Muslims.
An
underground
of Islamic
culture functioned
there: the
Mal?
cult
is still
practised
in
Brazil,
as
a
disguised
form of
Islam.
The
Mal?
movement
as
a
concealed
form of
Islam
must
have
come
(like
the
Mandingos
in
Trinidad)
from he
West African
country
f
Mali,
another
name
that has
only
recently
reappeared
for
a
newly
independent
nation.
Mali,
so
distant
in
both time and
space,
yet
so
pregnant
with
impor
tance
for the Islamic
world
These Mal?
once
formed
powerful
lack
minority,
hough hey
have almost
disappeared
so
that
some
effort
must
be made
to
retrieve their
heritage.
They
have
secret
mosques
with "Oriental"
customs
such
as
taking
off
their
shoes before
entering
them. Brazilian
monuments
and
social
customs
of
this
sort
need
to
be
catalogued
and
classified
for
their
Islamic
content.
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110
Islamic
Studies,
30:1-2
(1991)
Going
back into
istory,
he aliant almares
republic
as
established
byWest AfricanMuslims in thepresent tates fPernambuco ndAlagoas
during
he
17th
entury
long
the ines
f the nland
empires
f
West
Africa
like ancient Ghana
and
Songhay.
This
movement
almost
liberated
Brazil
from colonial
and Catholic rule
two
centuries before this
event
actually
took
place.
Macaco
was
the
capital
of
Palmares,
which held
out
as
an
independent
state
for almost half
a
century.
Many
of these enslaved
Africans
were
literate,
especially
if
they hap
pened
to
be
Muslims,
as were
the
Malay
aristocrats
whom
the
Dutch
captured
and
shipped
o
South
Africa
at
the
ame
period
in
rder
to
break
the
ower
of Islam
in
ndonesia.
ducated slaves n
both
SouthAfrica
and
Brazil
(and
even
in the
United
States
and
Cuba),
were
thus
generally
Muslims,
often
from
the
Hausa,
Fulani and
Mandingo
elite;
Arabic lurked
in
their
background
as
their
prestige
tongue.
Eventually
some
determined
Portuguese-speaking
freedmen
went
back
to
Benin
(or Dahomey)
and
Nigeria;
Lagos,
Forcados,
Escravos and
Porto
Novo
are
clearly Portuguese
names
they
gave
to
the
new
cities which
they
founded
at
that
time.
Such
uprisings
ere
witnessed
inBrazil
not
only
during
the
17th
century^
but
during
the 19th
also,
for Brazil
was one
of
the last
countries
on
earth
to
retain
slavery
as
an
institution
(till
as
l?te
as
1883).
However,
in
1889,
once
the
slavery
was
abolished,
the
Brazilian
archives
on
that
subject
were
burned
under
the
new
republic
(Brazil
had
been
an
empire
until
then).
Many
Lebanese
and
Syrians
have
arrived
in Brazil
during
the
past
century,
and
they
all
speak
Portuguese
now;
perhaps
these
immigrant
groups
which are now active, might be encouraged to accomplish such research,
with the
help
of
either
the Brazilian
universities
or
some
Near
Eastern
educational
foundation.
It should
also be
rembembered that
Portuguese
is
not
only
the
lan
guage
of Brazil and
Portugal today,
but also that of
Guinea-Bissau,
Angola
and
Mozambique.
Thus both
Spanish
and
Portugu?s
languages
are
equally
necessary
forwork in Latin America.
CONCLUSION
The
Iberian
peninsula
and Latin America thus need
to
be
brought
back into
full
fellowship
with the
Islamic
conscience,
so
that
the
genocide
and
vandalism
of
recent
centuries
are
remembered
and
yet
forgotten.
It will
take
a
different and
specialized
corps
of teachers
and
research workers
to
accomplish
this
task,
especially
since
the method
must
be
different
from
This content downloaded from 130.132.173.103 on Sun, 23 Mar 2014 01:13:19 AMAll use subject to JSTOR Terms and Conditions
7/26/2019 Irving - 1991 - Islamic Renewal in Iberia and Latin America
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Islamic
Studies,
30:1-2
(1991)
111
those used in
North
America
or
Europe.
It
must
be based
on
two
languages,
Spanish
and
Portuguese,
which are new for theMiddle
East,
as well as on
Arabic
and
English;
this alone will
require
special
training
of
new
workers
or
investigators.
Unfortunately,
little
of
such research has been done
in
either
Europe
or
North
America,
let alone
in Latin
America
or
the Arab
world.2
NOTES
AND
REFERENCES
1. A
presentation
for
the
Seminar
on
Islamic
Civilisation
held
at
the
University
of
Brasilia,
1981.
2.
Partial
bibliography
:
El
Koran,
tr.
Rafael Cassinos
Assens,
(Madrid:
Aguilar,
1951,
2nd
printing 1973).
This is
full
of
notes
using
European
sources
and
criteria,
but
never
Islamic
ones.
Thus
a new
version
in
Spanish
and
Portuguese
is
a
prime
need.
Almaz?n, Pascual,
Un
hereje
yun
musulm?n
(Mexico
City:
Editorial
Porr?a
1972,
3rd
ed.,
Ist
ed.,
1870).
A
19th
century
novel
portraying
the usual Mexican and
Spanish
attitudes
towards Islamic
life
in
Spain
and Mexico.
Chinchilla
Aguilar,
Ernesto,
La
Inquisici?n
en
Guatemala
(Guatemala:
Editorial del
Minis
tario de
Educaci?n
P?blica,
1953).
A
detailed
study
of
repressive
inquisition
in
one
Hispanic
country of Central America.
Laa,
Henry
Charles,
The
Inquisition
in
the
Spanish
Depencedcies
(New
York:
Macmillan,
1922).
A
broad
study
of the
suppression
of Islam and Protestantism
in
the
Spanish
colonies.
-,
The Moriscos
of Spain
(New
York:
Greenwood,
1968,?reprint).
The
continuing
disabilities and
persecution
suffered
by
the
Muslims
in
Spain
during
the 16th and 17th
centuries.
Mecham,
J.
Lloyd,
Church and
State
in
Latin
America
(Chapel
Hill,
N.
Car.: Univ.
North
Carolina
Press
1934).
As
with
Laa,
above,
this
is
still
the best
study
of the
subject
in
English
today.
Medina,
Jos?
Toribio,
Historia
de
la
Inquisici?n
en
Cartaqena
de
las
Indias
(Santiago
de
Chile: Elze
vira,
1899).
A
study
of
the
suppression
of
non-Catholics
in
Colombia.
Medina
has studias like
this
on
most
South American countries.
S?nchez
Albornoz, Claudio,
La
Espolia
musulmana,
2
vols.,
(Buenos
Aires:
Ateneo,
1964).
Good documentation
with
maps
and
excellent
illustrations;
though incomplete,
the
best
history
in
Spanish
of the Islamic
period
in
Spain.
Toro,
Alfonso,
La
iglesia
y
el
estado
en
M?xico
[('Church
and
State
in
Mexico]'?M?xico
:
Archivos
Generales
de
la
Naci?n,
1927).
A detailed
study
of
relations
between
the
Catholic
church and the Mexican
Republic,
where
attempted
control of
ecclesiastical
arrogance by
the federal
government
has led
to
several
civil
wars.
Toussaint, Manuel,
Arte
mud?jar
en
Am?rica
(M?xico,
D.F: Edit.
Porr?a,
1945).
A
study
of
Spanish
Arab
art
in
Hispanic
America. Needs
updating
and
a
better
explanation
for Islam
itself;
also
perhaps
a
translation
into
English
and Arabic.
Fresher illustrations
might
be
made,
especially
in colour.
Watt, W. Montgomery,
Islamic
Spain (Edinburgh: Edinburgh University Press, 1965).
A
Spanish
edition
also exists.
T?ni?"?r
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