Radwa Ashour skillfully weaves a history of Granadan rule and an Arabic world into a novel that evokes cultural loss and the disappearance of a vanquished population. The novel follows the family of Abu Jaafar the bookbinder—his wife, widowed daughter-in-law, her two children, and his two apprentices—as they witness Christopher Columbus and his entourage in a triumphant parade featuring exotic plants, animals, human captives from the New World. Embedded in the narrative is the preparation for the marriage of Saad, one of the apprentices, and Saleema, Abu Jaafar's granddaughter—which is elegantly revealed in a number of parallel scenes. As the new rulers of Granada confiscate books and officials burn the collected volumes, Abu Jaafur quietly moves his rich library out of town. Persecuted Muslims fight to form an independent government, but increasing economic and cultural pressures on the Arabs of Spain and Christian rulers culminate in forcing Christian conversions and Muslim uprisings. A tale that is both vigorous and heartbreaking, this novel will appeal to general readers of Spanish and Arabic literature as well as anyone interested in Christian-Muslim relations.

Hailed as early Christian texts as important as the Dead Sea Scrolls, yet condemned by the Vatican as Islamic heresies, the Lead books of Granada, written on discs of lead and unearthed on a Granadan hillside, weave a mysterious tale of duplicity and daring set in the religious crucible of sixteenth-century Spain. This book evaluates the cultural status and importance of these polyvalent, ambiguous artefacts which embody many of the dualities and paradoxes inherent in the racial and religious dilemmas of Early Modern Spain. Using the words of key individuals, and set against the background of conflict between Spanish Christians and Moriscos in the late fifteen-hundreds, The Lead Books of Granada tells a story of resilient resistance and creative ingenuity in the face of impossibly powerful negative forces, a resistance embodied by a small group of courageous, idealistic men who lived a double life in Granada just before the expulsion of the Moriscos.

Presents the lyrics for an assortment of popular camp songs, such as "Rise and Shine, " "The Peanut Song, " "Do Your Ears Hang Low, " "This Land Is Your Land, " and "Kum Ba Yah."

Granada is a deceptive city, concealing a layered past and a complex character. The last Muslim capital in Western Europe, over the centuries it has captured hearts and imaginations, inspiring countless myths and legends. Yet its history reveals even more fascinating tales: secrets and follies, victory and failure, poetry and art. City of Illusions brings together Granada's many stories--the archaeological forger, the renegade French general, the garrotted liberal heroine, the Jewish poet who served two Muslim rulers. This colourful cast of characters takes us from the founding eleventh-century dynasty and the building of the Alhambra, through the Reconquista, French occupation and Spanish Civil War, right up to the present day. Granada's history has long been fought over, rewritten, idealised or buried. This rich, elegant book sets the record straight on a beautiful, elusive city, with all its quirks, mysteries, intrigues and triumphs.

Between 1920 and 1934, Gerald Brenan lived in the remote Spanish village of Yegen and South of Granada depicts his time there, vividly evoking the essence of his rural surroundings and the Spanish way of life before the Civil War. Here he portrays the landscapes, festivals and folk-lore of the Sierra Nevada, the rivalries, romances and courtship rituals, village customs, superstitions and characters. Fascinating details emerge, from cheap brothels to archaeological remains, along with visits from Brenan’s friends from the Bloomsbury group – Lytton Strachey and Virginia Woolf among them. Knowledgeable, elegant and sympathetic, this is a rich account of Spain’s vanished past.

Andalusia: ancient homeland of the mysterious Iberians, birthplace of Roman emperors, seedbed of modern Anarchism, and unmarked gravesite of Spain's greatest lyric poet. Perhaps most importantly, Andalusia is home to the city of Granada, where a hybrid culture composed of Islamic, Jewish, and Christian traditions gave rise to an intellectual vanguard whose achievements can be compared only with those of classical Athens, Ming China, or Renaissance Italy. Granada resident Steven Nightingale excavates the rich past of his adopted city and its surrounding countryside, finding there a lavish story of utopian ecstasy, political intrigue, and finally anguish. Part of that region in southern Spain named by its Islamic rulers "Al–Andalus," medieval Granada witnessed a flourishing of poetry in several languages, the first modern translations of Greek philosophy, the birth of algebra, and the construction of architectural masterpieces such as the Alhambra and the Generalife. Yet with Ferdinand and Isabella's sack of Granada in 1492, regarded as the culmination of the Reconquista, which sought to reclaim Spain for the Vatican, a Catholic mythology of Spain began to erode Granada's centuries–old reputation as an artistically vital haven for multiple ethnic and religious groups. Linking the disastrous afterlife of the Reconquista to the Catholic nationalism of the Franco regime—whose execution of Granadan poet Federico Garcia Lorca symbolizes the suppression of Andalusia's cultural heritage—Nightingale demonstrates the extent to which this Catholic triumphalism also obscured the source of much cultural wealth bequeathed by Al–Andalus to Christian Europe. Nightingale's own account of the region's medieval zenith recovers the intellectual pageantry and aesthetic splendor of this astounding period in Western history and the marvelous city that was its cultural center.

Honorable Mention, 2010 Best First Book, Association for Spanish and Portuguese Historical Studies In 1492, Granada, the last independent Muslim city on the Iberian Peninsula, fell to the Catholic forces of Ferdinand and Isabella. A century later, in 1595, treasure hunters unearthed some curious lead tablets inscribed in Arabic. The tablets documented the evangelization of Granada in the first century A.D. by St. Cecilio, the city’s first bishop. Granadinos greeted these curious documents, known as the plomos, and the human remains accompanying them as proof that their city—best known as the last outpost of Spanish Islam—was in truth Iberia’s most ancient Christian settlement. Critics, however, pointed to the documents’ questionable doctrinal content and historical anachronisms. In 1682, the pope condemned the plomos as forgeries. From Muslim to Christian Granada explores how the people of Granada created a new civic identity around these famous forgeries. Through an analysis of the sermons, ceremonies, histories, maps, and devotions that developed around the plomos, it examines the symbolic and mythological aspects of a new historical terrain upon which Granadinos located themselves and their city. Discussing the ways in which one local community’s collective identity was constructed and maintained, this work complements ongoing scholarship concerning the development of communal identities in modern Europe. Through its focus on the intersections of local religion and local identity, it offers new perspectives on the impact and implementation of Counter-Reformation Catholicism.

Creating Christian Granada provides a richly detailed examination of a critical and transitional episode in Spain's march to global empire. The city of Granada-Islam's final bastion on the Iberian peninsula-surrendered to the control of Spain's "Catholic Monarchs" Isabella and Ferdinand on January 2, 1492. Over the following century, Spanish state and Church officials, along with tens of thousands of Christian immigrant settlers, transformed the formerly Muslim city into a Christian one. With constant attention to situating the Granada case in the broader comparative contexts of the medieval reconquista tradition on the one hand and sixteenth-century Spanish imperialism in the Americas on the other, Coleman carefully charts the changes in the conquered city's social, political, religious, and physical landscapes. In the process, he sheds light on the local factors contributing to the emergence of tensions between the conquerors and Granada's formerly Muslim, "native" morisco community in the decades leading up to the crown-mandated expulsion of most of the city's moriscos in 1569-1570. Despite the failure to assimilate the moriscos, Granada's status as a frontier Christian community under construction fostered among much of the immigrant community innovative religious reform ideas and programs that shaped in direct ways a variety of church-wide reform movements in the era of the ecumenical Council of Trent (1545-1563). Coleman concludes that the process by which reforms of largely Granadan origin contributed significantly to transformations in the Church as a whole forces a reconsideration of traditional "top-down" conceptions of sixteenth-century Catholic reform.

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