By Francisco Núñez Muley
Conquered in 1492 and colonized through invading Castilians, the town and country of Granada confronted radical adjustments imposed via its occupiers through the first 1/2 the 16th century—including the pressured conversion of its local Muslim inhabitants. Written through Francisco N??ez Muley, one of the coerced Christian converts, this notable letter motels a clear-sighted, impassioned protest opposed to the unreasonable and strongly assimilationist legislation that required all switched over Muslims in Granada to decorate, converse, devour, marry, have a good time fairs, and be buried precisely because the Castilian settler inhabitants did.Now to be had in its first English translation, N??ez Muley’s account is a useful instance of the way Spain’s former Muslims made energetic use of the written note to problem and overtly withstand the steadily illiberal guidelines of the Spanish Crown. well timed and resonant—given present debates touching on Islam, minorities, and cultural and linguistic assimilation—this version offers students in quite a number fields with a vibrant and early instance of resistance within the face of oppression.
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Extra info for A Memorandum for the President of the Royal Audiencia and Chancery Court of the City and Kingdom of Granada
According to Said, this project of cultural emulation stands as a kind of penumbra to the more brightly illumined, and much more fully theorized, process of open resistance. 33 Robinson and Said leave no doubt that if we are to achieve a more contextualized and thus complete understanding of the workings of empire and resistance, it will be necessary to attend more fully to the ways in which colonized subjects internalize and reproduce the values and practices of the former even while consciously engaging in the latter.
29. Mármol Carvajal, Historia, II: 6, par. 11. ”30 The workings of the sort of “government by junta” that Parker describes are very much at the center of the Madrid assembly that developed the royal decree of 1567, and it is also likely that Espinosa’s knowledge of the situation in Granada was limited to the highly slanted reports that he had been receiving from ecclesiastical officials there (some of which are described and contested by Núñez Muley). ” On this point, at the very least, Núñez Muley was in the right.
As a result of this complex rhetorical and social project, Núñez Muley adopts, whether consciously or not, a wide range of seemingly divergent discursive strategies throughout the Memorandum. In fact, his prose at times appears strained and tortured almost to the breaking point by his attempts to demonstrate his allegiance to the broader mission assimilatrice of the Spanish Crown (and its Castilian settlers) in Granada while simultaneously questioning its specific strategies regarding the Moriscos.