Tipton Games - Timetable
The timetable of events for the Vera Wood "Tipton Games" on Sunday 12 April is now available,
For any queries please contact Marg Cherrington, .
Salford 10K (07/04/2015)
Ian Mitchell was out in the Salford 10K clocking 31:13 for 3rd place behind Sale Harrier, Gareth Raven.
South Cheshire 10K (06/04/2015)
Ben Gamble continued his build up to this years London Marathon with a win in the South Cheshire "Air Products" 10K race.& Ben won in a time of 31:22, 46 seconds clear of Wolves & Bilston's James Skelton.
Parkrun Round Up (05/04/2015)
We had a strong turnout at Wolverhampton this week.& Simon Cooper reports on the action,
Yesterday saw a good turn out for Tipton Harriers at Wolverhampton in preparation for the National Road Relays at Sutton Park. The winner Tom Holden was showing some good form again running 16:26 on what was a dull overcast morning with drizzle. In second place was the ever improving Dean Bate who has only been with the club a short time but has definitely made his mark within the club running yet another p.b of 16:39. In 5th place another good athlete Sean Barnsley also ran a parkrun best of 17:05. &In 7th place saw Paul Rogers cross the line in 17:35 showing good form only a few seconds off his parkrun p.b. Paul has been with the club a long time and his achievements have been astounding. Then in 17:37 I crossed the line myself in 8th place taking around 12 seconds off my parkrun best, the training looks as though it's starting to pay off and I am hoping to go sub 17 min. In 12th place Zabie Hassan ran 18:07 showing good consistency. Lynn Hill had an excellent run in 18:53 the second lady on the day in 17th position, just 2 seconds off her park run best. Joanne Acha also ran a new parkrun best of 22:46 finishing in 58th . Tipton shot and discus thrower Mat West saw the completion of the tipton athletes out yesterday finishing 110th in 25:45 well done Mat great effort .
.& We also had runners out at
Midland Men's 12-stage Road Relays (29/03/2015)
Team Manager Dan Beier reports on the days racing at Sutton Park,
The men ventured to Sutton Park with 2 complete teams, just! Several athletes turned up and got round even though they were ill – and the result is that we managed to qualify both teams into the National 12 Stage Championships on Saturday 11th April!Birmingham City Council had forced the organisers to make some last minute changes on the
the small loop just after the start was made much longer than normal and the finish followed the 6 stage route after Keepers’ Pool. Overall, this made the course a bit longer with a sensible estimate seeming to be 1 minute added on for the very fastest runners to 90 secs for those a bit slower. For the A team, Dan Dalmedo returning from illness and in his first race for a while, kicked things off with a 29:32 clocking bringing him home in 13th place. Next up was Gareth Griffiths, who is seeming to get stronger with every race at the moment and he clocked an excellent 16:21 to climb 5 places to 8th. Ian Williams ran a very solid 28:21, which was our fastest long leg of the day, to move us up to 5th. Luke Vine returned to the sort of form he is capable of, running 16:30 and moving up to 4th. For the next 6 legs we maintained our 4th place, chasing Wolves and Bilston in 3rd. On 5th leg it was Rich Kay, although well short of his best, but nonetheless showing a committed club attitude to turn out and get round in 30:28. On 6th leg Dean Bate, making his debut with a very solid 17:21. On 7th leg Phil Wilson produced an excellent long leg running on his own and recording 28:57. 8th leg Liam Roberts recorded 16:20 to just claim Tipton’s fastest short leg of the day. Chris Gillespie on 9th leg returned from injury to record 17:09 and start to close the gap on Wolves. Harvey Maguire on 10th leg recorded an excellent 16:22 and got to within a few seconds of Wolves. On the 11th leg Shaun Barnsley, having only been drafted into the A team at the last minute, fully justified his inclusion with a very solid 17:02 to sneak home in 3rd, just a second ahead of Wolves. Tom Holden was on 12th leg and returning from illness. Unfortunately he met a Wolves last leg runner very much in form and couldn’t quite hang on to 3rd, but a solid run nonetheless in 17:49. Also really pleasing is that 4 of the team are 23 or under.The B team was also a mix of youth and experience. Dean Hill got us off the mark with 33:03 in 37th place. This was followed by Nigel Stirk making his umpteenth return to Sutton Park to record 17:44 – the B team’s fastest short leg - (official results are a bit out between 2nd and 3rd leg) and gain 9 places to 28th. Matt Smith ran a solid long leg in 32:17 to gain another 2 places. Mike Buntin was very much under the weather but battled round in 19:00 to ensure we remained in contention for a top 25 finish. Chris Fullerton produced a very good 31:16 clocking – the fastest long leg of the B team to gain 3 places to 22nd. Loz Heathcock ran a solid short leg in 19:04 followed by Ray Stanier’s 35:32 as part of his London Marathon preparations to leave us in 27th place. Adam, also struggling round while ill, clocked 18:49 to place 25th. Tom Acha ran the 9th leg in 19:00 and Joe Fairfax the 10th in 19:58 to leave us in 23rd place before the mass start. James Booker (leg 11) and Bryan Mills (leg 12) set off with the crowd at the mass start, needing good runs to keep us in the top 25. As it was James produced a very good 18:39 to move us to 21st and Bryan got round admirably in 20:45 to see us over the ‘line’ in 24th. A great result in the end, with, like the A team, 4 runners aged 23 or under!
So, 11th April next stop – what will it bring? Excitement for sure!
Midland Road Relay Results (29/03/2015)
Provisional results for men's and women's road relays,
Midland Women's 6-stage Road Relays (29/03/2015)
Bob Lynch reports on the day's action round Sutton Park,
We were greeted yesterday with very blustery conditions and a changed course. The course change appeared longer with all leg times over a minute slower than normal. The blustery conditions took a couple of tents out and probably didn't help the lap times much.
Anyway, our lasses rose to the challenge and eight turned out for us, including newcomer Jo Acha. Welcome Jo! Jo and Penny made up the B team and recorded pleasing times of 23.53 and 21.34. You could compare the Sutton course to a Parkrun but it's much harder than any Parkrun I've ever seen...
For the main team, we had Hayley who came in 25th at 20.01, followed by a very on-form Lynn who gained 10 places (19.29) to hand over to Amie in 15th. Amie got the fastest Tipton time of the day in 19.19 and clawed back 3 places to hand over 12th place to Cath. Cath managed to hold 12th place and so did Sue Street-Hall for fifth leg in 20.06. Finally, a rather unfit Sophie took back one more place in a time of 20.38 to finish in 11th for the team.
So, well done the Tipton women - the Midland Counties covers a very wide area and there were a good number of top-teams taking part today.
National Relays in just two weeks time and we're hoping for an equally good turnout and result.
Fancy Dress 5K (29/03/2015)
Thanks to everyone for their support at this mornings Fancy Dress 5K.& Winner of the best outfit of the day went to Rob Sedgley.
Dudley Primary Schools Inter Area (29/03/2015)
Here is a photo of Phoebe , Jade and Trinity after they ran for Dudley in the Dudley Primary Schools Inter Area Championships on Saturday 27th March. Phoebe 7th , Jade 9th , Alex 11th and Trinity 17th .& Also competing was Tom Bentley, finishing 2nd.
The Dirty Dozen (27/03/2015)
Karl Lewis has sent us this photo of the Tipton "Dirty Dozen" from last weekends Dirty Dozen over Cannock Chase.
Tipton Dad's- Andy Bentley 12th, Rob Sedgley 14th, Paul Dolan 21st, Mark Whincup 23rd &male, the team came 1st
Toughies- Andy Henderson 2nd, Karl Lewis 8th, Darren Mason 24th, George Cunningham 56th male the team came 2nd.
Under 18's- Rosa Lewis 1st (3rd), Katie Dolan 2nd( 5th,) Dani Sedgley 3rd (8th), Sian Reynolds 4th(10th)&(positions in the women's race)
12 Tipton Harriers ran, we were the dirty dozen.
Vera Wood - Tipton Games
The deadline for on-line entries to the Tipton Games has been extended to 9 April 2015. &Full details of this event, and our summer track and field series is
And The Answer Is.... (24/03/2015)
In answer to the question raised earlier in the week about the mystery female Tipton Harrier wearing "157" in the photograph below we can now reveal it was Janet Savage.
Mike Elwell, former Tipton member, first suggested it and was then able to pinpoint the event for us from his records. It appears to be at the Uttoxeter XC meeting but on 22nd September 1984 not 1985 as first thought.
Mike points out that the Senior Ladies won the team race. The team was made up of Sandra Lappage (2nd), Janet Savage (7th) and Nicky Fletcher (9th).
We were then able to contact Janet, who now lives in Australia, who confirms that it is correct. Janet married another Tipton Harrier, Jim Darby.
Janet also added another bit to the Harriers history in that she played a pioneering role by being one of the early women to take part in ultra distance races in the UK. She apparently ran in two editions of the 36 mile "Two Bridges Race" in Scotland which was a firm favourite for the club.
She tells us "I ran as Janet Savage, and after running a couple of times they allowed ladies to compete, but I was never in the records."
If you have any pictures of members of the Harriers and would like to share them with us please get in touch via This email address is being protected from spambots. You need JavaScript enabled to view it.From Wikipedia, the free encyclopedia
grape, see .
Moriscos (Spanish: , Catalan: , ; : mouriscos , ; meaning "Moorish") were former
who were forced to convert to
rather than face death or expulsion from .
Over time, the term was used in a pejorative sense, applied to those nominal
who were suspected of secretly practicing . The Moriscos were eventually
from Spain between 1609 (Valencia) and 1614 (Castile). The last mass prosecution against Moriscos for crypto-Islamic practives occurred in Granada in 1727, with most of those convicted receiving relatively light sentences. From then on, indigenous Islam is considered to have been extinguished in Spain.
This article needs additional citations for . Please help
by . Unsourced material may be challenged and removed. (September 2012)
Estimates of Morisco populations at the time of expulsion vary, many estimates being based on the number of recorded expulsion edicts (around 275,000). However, modern studies estimate around one million Moriscos present in Spain at the beginning of the 16th century.
Moriscos, 80,000 are estimated to have dispersed in Andalusia and Castile during the deportation from the Kingdom Granada carried out as a result of the .
Granada was the last Muslim Kingdom in the Iberian Peninsula, and by the late 15th century this region had the largest Morisco population, forming the majority of the region's population. Despite the fact that its people were overwhelmingly ethnically Iberian,[] it remained the least Hispanized region of Spain. The inhabitants of the kingdom spoke the Arabic language fluently, and were well-versed in Islamic doctrine. Granada retained most of the cultural traits of Muslim Al Andalus: including dress, music, gastronomy, and festivals until Moorish customs were prohibited by the Catholic monarchs following their conquest of Granada in 1492. After their
against Catholic oppression, in 1568-71, the Moriscos of Granada were deported to the various regions of the Kingdom of Castile, Extremadura and Andalusia.
The second largest Morisco population was to be found in the Eastern , where Moriscos accounted for about a third of the population. Vassals of estate-owners who protected them due to the high tax revenue they provided, Valencian Moriscos were also a relatively distinct population. The ethnically Iberian community spoke Arabic although they were also fluent in the Castilian and Valencian languages. They were known for their practice of the Islamic faith despite their . Among other Morisco communities, they were known for their knowledge of the
and the , and Valencia "" were known to travel throughout Spain as teachers for other Morisco communities. It was the Valencian Moriscos who, due to their coastal location, established relationships with the Ottoman and Barbary ships. Valencia had been the centre of production of
in the late Middle Ages and pottery continued to be a significant industry.
Moriscos accounted for 20% of the population of Aragon, residing principally on the shores of the
river and its tributaries. Unlike Granada and Valencia Moriscos, they did not speak Arabic but, as vassals of the nobility, were granted the privilege to practice their faith relatively openly.
Places like , were inhabited fully by Moriscos, the only
were the priest, the notary and the owner of the tavern-inn. "The rest would rather go on a pilgrimage to
In the Aragonese City of , a peculiar tradition is still celebrated related to the Moriscos known as "El Bautizo del Alcalde" (The baptism of the mayor). It is celebrated on the , festivity of , patron of the City, and involves local politicians throwing chestnuts and sweets from the terraces of the Town Hall to the crowds below gathered in the main square. On the 4 of December 1643 (a few decades after the expulsion), Castilian troops reconquered the castle from the French during the . According to local sources, following the capture of the town, its inhabitants chose a Morisco as a mayor and since his Christian faith was doubted, he accepted to be baptized in public after which the town erupted in festivities.
The Kingdom of Castile included also Extremadura and much of modern day Andalusia (particularly the
Valley). The proportion of its population in most of its territory was scarce except in specific locations such as ,
or [] where they were the majority or even the totality of the population. Castile's Moriscos were highly integrated and practically indistinguishable from the Catholic population: They did not speak Arabic and a large number of them were genuine Christians. The mass arrival of the much more visible Morisco population deported from Granada to the lands under the Kingdom of Castile led to a radical change in the situation of Castilian Moriscos, despite their efforts to distinguish themselves from the Granadans. For example, marriages between Castile Moriscos and "old" Christians were much more common than between the former and Granada Moriscos. The town of Hornachos was an exception, not only because practically all of its inhabitants were Moriscos but because of their open practice of the Islamic faith and of their famed independent and indomitable nature. For this reason, the order of expulsion in Castile targeted specifically the "Hornacheros", the first Castilian Moriscos to be expelled. The Hornacheros were exceptionally allowed to leave fully armed and were marched as an undefeated army to Seville from where they were transported to Morocco. They maintained their combative nature overseas, founding the Corsary
in modern day Morocco.
The situation of the Moriscos in the
was different than in Europe. They were not the descendants of Iberian Muslims but were Muslim
taken from Northern Africa in Christian raids () or prisoners taken during the attacks of the
against the islands.[] In the Canary Islands, they were held as slaves or freed, gradually converting to Christianity, with some serving as guides in raids against their former homelands. When the king forbid further raids, the Moriscos lost contact with Islam. They became a substantial part of the population of the islands, reaching one half of the inhabitants of . Protesting their Christianity, they managed to avoid the expulsion that affected European Moriscos. Still subjected to the ethnic discrimination of the , they could not migrate to the Americas or join many organizations. Later petitions allowed for their equalization with the rest of the Canarian population.
Aljamiado text by . c. 16th century
In the medieval period
Muslims who had come under Iberian Christian rule, as a result of the incremental , were known as . The religious minorities were tolerated as inferiors. The victory of the
in 1492 ended the last Islamic rule and al-Andalus territory on the Iberian peninsula. The pre-established
(1491) guaranteed religious and cultural freedoms for Muslims and Jews in the imminent transition from
to Province of . The
(1492) promptly rescinded the Jews' rights, expelling the observant Jews and leaving a population of conversos suspected of secretly practicing
() called . The Decree set a precedent for upcoming persecution and later expulsion of Muslims and Moriscos.
When Christian conversion efforts on the part of Granada's first archbishop, , were less than successful,
took stronger measures: with , , and prosecuting many of Granada's Muslims. In response to these and other violations of the Treaty, Granada's Muslim population rebelled in 1499. The revolt lasted until early 1501, giving the Castilian authorities an excuse to void the terms of the Treaty for Muslims. In 1501 the terms of the Treaty of Granada protections were abandoned.
In 1501 Castilian authorities delivered an ultimatum to Granada's Muslims: they could either convert to Christianity or be expelled. Most did convert, in order not to have their property and small children taken away from them. Many continued to dress in their traditional fashion, speak Arabic, and secretly practiced
(crypto-Muslims). With the decline of Arabic culture, many used the
writing system, i.e., Castilian or
with scattered Arabic expressions. In 1502, Queen
formally rescinded toleration of Islam for the entire . In 1508, Castilian authorities banned traditional Granadan clothing. With the 1512 , the Muslims of Navarre were ordered to convert or leave by 1515.
Portrait assumed to be of
(, around 1520)
However, King Ferdinand, as ruler of the , continued to tolerate the large Muslim population living in his territory. Since the crown of Aragon was juridically independent of Castile, their policies towards Muslims could and did differ during this period. Historians have suggested that the Crown of Aragon was inclined to tolerate Islam in its realm because the landed nobility there depended on the cheap, plentiful labor of Muslim vassals. However, the landed elite's exploitation of Aragon's Muslims also exacerbated class resentments. In the 1520s, when Valencian guilds rebelled against the local nobility in the , the rebels "saw that the simplest way to destroy the power of the nobles in the countryside would be to free their vassals, and this they did by baptizing them."
The Inquisition and monarchy decided to prohibit the forcibly baptized Muslims of Valencia from returning to Islam. Finally, in 1526, King
issued a decree compelling all Muslims in the crown of Aragon to convert to Catholicism or leave the Iberian Peninsula (Portugal had already expelled or forcibly converted its Muslims in 1497 and would establish its own Inquisition in 1536).
Faced with the threat of death or expulsion, thousands of Iberian Muslims
and became known as Moriscos. Many of these Moriscos became devout in their new Christian faith, and in Granada, many Moriscos became , as they were killed by Muslims for refusing to renounce Christianity. In 16th century Grenada, the Moriscos chose the
and developed
Before the reign of King , some Moriscos rose to positions of wealth and prominence and wielded influence in society. Moreover, Aragonese and Valencian nobles in particular were interested in keeping their Morisco vassals un they tried to protect them from Inquisitorial prosecution by advocating patience and religious instruction. However, in 1567 Philip II changed tack. He directed Moriscos to give up their Arabic names and traditional dress, and prohibited the use of the
language. In addition, the children of Moriscos were to be educated by Catholic priests. In reaction, there was a Morisco
from 1568 to 1571.
Spanish spies reported that the
was planning to attack
in the Mediterranean below Sicily, and from there advance to Spain. It was reported Selim wanted to incite an uprising among Spanish Moriscos. In addition, "some four thousand
had come into Spain to fight alongside the insurgents in the ", a region near
and an obvious military threat. "The excesses committed on both sides were without equal in the experien it was the most savage war to be fought in Europe that century." After the Castilian forces defeated the Islamic insurgents, they expelled some eighty thousand Moriscos from the Granada Province. Most settled elsewhere in Castile. The 'Alpujarras Uprising' hardened the attitude of the monarchy. As a consequence, the
increased prosecution and persecution of Moriscos after the uprising.
Further information:
Further information:
were in contact with the
in plans against the House of Austria (Habsburgs), which ruled Spain in the 1570s. Around 1575, plans were made for a combined attack of Aragonese Moriscos and Huguenots from
against Spanish , in agreement with the king of
and the , but these projects floundered with the arrival of
in Aragon and the disarmament of the Moriscos. In 1576, the Ottomans planned to send a three-pronged fleet from , to dis the French Huguenots would invade from the north and the Moriscos accomplish their uprising, but the Ottoman fleet failed to arrive.
During the reign of Sultan
(), the Turkish danger was felt on the eastern borders of Morocco and the sovereign, even though a hero of the holy war against Christians, showed a great political realism by becoming an ally of the King of Spain, still the champion of Christianity. Everything changed from 1609, when King Philip III of Spain decided to expel the Moriscos which, numbering about three hundred thousand, were converted Muslims who had remained Christian. Rebels, always ready to rise, they vigorously refused to convert and formed a state within a state. The danger was that with the Turkish pressing from the east, the Spanish authorities, who saw in them [the Moriscos] a "potential danger", decided to expel them, mainly to Morocco….
Toward the end of the 16th century, Morisco writers challenged the perception that their culture was alien to Spain. Their literary works expressed early Spanish history in which Arabic-speaking Spaniards played a positive role. Chief among such works is Verdadera historia del rey don Rodrigo by Miguel de Luna (c. ).
Main article:
Embarkation of Moriscos in
by Pere Oromig
At the instigation of the
and the , Archbishop ,
the Moriscos from Spain between 1609 (Valencia) and 1614 (Castile). They were ordered to depart "under the pain of death and confiscation, without trial or sentence... to take with them no money, bullion, jewels or bills of exchange... just what they could carry." Estimates for the number expelled have varied, although contemporary accounts set the number at around 300,000 (about 4% of the Spanish population). The majority were expelled from the Crown of Aragon (modern day Aragon, Catalonia and Valencia), particularly from Valencia, where Morisco communities remained large,
and Christian animosity was acute, particularly for economic reasons. Some historians have blamed the subsequent economic collapse of the Spanish Eastern Mediterranean coast on the region's inability to replace Morisco workers successfully with Christian newcomers. Many villages were totally abandoned as a result. New laborers were fewer in number and were not as familiar with local agricultural techniques. In the Kingdom of Castille (including Andalusia, Murcia and the former kingdom of Granada), by contrast, the scale of Morisco expulsion was much less severe. This was due to the fact that their presence was less felt as they made up a considerably smaller percentage of the total population, as well as the government ordered internal dispersion of Morisco communities after the War of the Alpujarras, making them a less distinct group that soon began to merge with and disappear into the wider society.
Expulsion of the Moriscos from .
Although many Moriscos were sincere Christians, adult Moriscos were often assumed to be covert Muslims (i.e. ), but expelling their children presented
Spain with a dilemma. As the children had all been baptized, the government could not legally or morally transport them to Muslim lands. Some authorities proposed that children should be forcibly separated from their parents, but sheer numbers showed this to be impractical. Consequently, the official destination of the expellees was generally stated to be France (more specifically ). After the assassination of
in 1610, about 150,000 Moriscos were sent there. Many of the Moriscos migrated from Marseille to other lands in , including ,
or , with only about 35,000 remaining permanently in F others also left Marseille for North Africa.
The overwhelming majority of the refugees settled in Muslim-held lands, mostly in the
(, ) or . However they were ill-fitted with their Spanish language and customs.
Disembarking of the Moriscos at
port (1613, Vicente Mostre), Fundación Bancaja de Valencia
Scholars have noted that many Moriscos joined the , who had a network of bases from
to . In the Corsair , they became independent of Moroccan authorities and profited off of trade and piracy. Also, Morisco mercenaries in the service of the Moroccan sultan, using , crossed the Sahara and conquered
in 1591. Their descendants formed the ethnic group of the . A Morisco worked as a military advisor for Sultan
(the last Egyptian
Sultan) during his struggle against the Ottoman invasion in 1517 led by Sultan . The Morisco military advisor advised Sultan Tumanbay to use infantry armed with guns instead of depending on cavalry. Arabic sources recorded that Moriscos of Tunisia, Libya and Egypt joined Ottoman armies. Many Moriscos of Egypt joined the army in the time of .
However, modern studies in population genetics have attributed unusually high levels of recent North African ancestry in modern Spaniards to Moorish settlement during the Islamic period and, more specifically, to the substantial proportion of Morisco population which remained in Spain and avoided expulsion.
It is impossible to know how many Moriscos remained after the expulsion, with traditional Spanish historiography considering that none remained and initial academic estimates such as those of Lapeyre offering figures as low as ten or fifteen thousand remaining. However, recent studies have been challenging the traditional discourse on the supposed success of the expulsion in purging Spain of its Morisco population. Indeed, it seems that expulsion met widely differing levels of success, particularly between the two major Spanish crowns of Castille and Aragón and recent historical studies also agree that both the original Morisco population and the number of them who avoided expulsion is higher than was previously thought.
One of the earliest re-examinations of Morisco expulsion was carried out by Trevor J. Dadson in 2007, devoting a significant section to the expulsion in
in southern Castille. Villarubia's entire Morisco population were the target of three expulsions which they managed to avoid or from which they succeeded in returning from to their town of origin, being protected and hidden by their non-Morisco neighbours. Dadson provides numerous examples, of similar incidents throughout Spain whereby Moriscos were protected and supported by non-Moriscos and returned en masse from North Africa, Portugal or France to their towns of origin.
A similar study on the expulsion in Andalusia concluded it was an inefficient operation which was significantly reduced in its severity by resistance to the measure among local authorities and populations. It further highlights the constant flow of returnees from North Africa, creating a dilemma for the local inquisition who did not know how to deal with those who had been given no choice but to convert to Islam during their stay in Muslim lands as a result of the Royal Decree. Upon the coronation of , the new king gave the order to desist from attempting to impose measures on returnees and in September 1628 the Council of the Supreme Inquisition ordered inquisitors in Seville not to prosecute expelled Moriscos "unless they cause significant commotion."
An investigation published in 2012 sheds light on the thousands of Moriscos who remained in the province of Granada alone, surviving both the initial expulsion to other parts of Spain in 1571 and the final expulsion of 1604. These Moriscos managed to evade in various ways the royal decrees, hiding their true origin thereafter. More surprisingly, by the 17th and 18th centuries much of this group accumulated great wealth by controlling the silk trade and also holding about a hundred public offices. Most of these lineages were nevertheless completely assimilated over generations despite their endogamic practices. A compact core of active crypto-Muslims was prosecuted by the Inquisition in 1727, receiving comparatively light sentences. These convicts kept alive their identity until the late 18th century.
The attempted expulsion of Moriscos from
was deemed a failure, with the exception of the speedy expulsion of the Moriscos of the town of
who would become the founders of the Republic of
in modern day Morocco. Extremaduran Moriscos benefited from systematic support from authorities and society throughout the region and numerous Moriscos avoiding deportation while whole communities such as those of
temporaliry shifted across the border to Portugal only to return later. The expulsion between
therefore did not come close to its objective of eliminating Morisco presence from the region.
Similar patterns are observed in a detailed examination of the Expulsion in the south eastern , large swathes of which were of Morisco majority. Morisco integration had reached high levels at the time of expulsion, they formed a strong socio-economic block with complex family ties and good neighbourly relations. This resulted in the possibility of return, with few exceptions, to be offered and taken by a majority of Moriscos expelled. Although some were initially persecuted upon return, by 1622 they were no longer given any trouble from authorities.
"Moriscos in Granada", drawn by
Recent genetic studies of North African admixture among modern-day Spaniards have found high level of North African (Berber) and Sub-Saharan African admixture among Spanish and Portuguese populations as compared to the rest of southern and western Europe, and such admixture does not follow a North-South gradient as one would initially expect, but more of an East-West one.
While the descendants of those Moriscos who fled to North Africa have remained strongly aware and proud of their andalusi roots,[] the Moriscos' identity as a community was wiped out in Spain, be it via either expulsion or absorption by the dominant culture. Nevertheless, a journalistic investigation over the past years has uncovered existing communities in rural Spain (more specifically in the provinces of
and ) which seem to have maintained traces of their Islamic or Morisco identity, secretly practicing a debased form of Islam as late as the 20th century, as well as conserving Morisco customs and unusual Arabic vocabulary in their speech.
The inneffectivness of the expulsion in the lands of Castille nevertheless contrasts with that of the
(modern day ,
in Eastern Spain. Here the expulsion was accepted much more wholeheartedly and instances of evasion and/or return have so far not been considered demographically important. This explains why Spain was not affected on the whole by the expulsion whereas the Valencian Community was devastated and never truly recovered as an economic or political powerhouse of the kingdom, ceding its position, within the Crown of Aragón, to the Catalan counties to the north, which never had a sizeable Morisco population to begin with.
Spain's Morisco population was the last population who self-identified and traced its roots to the various waves of Muslim conquerors from North Africa. Historians generally agree that, at the height of Muslim rule, Muladis or Muslims of pre-Islamic Iberian origin were likely to constitute the large majority of Muslims in Spain.[] However, it is difficult to make such an assertion about the Morisco minority by the 15th and 16th century. Modern population genetics generally assume Moriscos to have had both significant Iberian and North African ancestry, even if, after centuries of presence and intermarriage in the Iberian peninsula they were unlikely to differ significantly in ethnic terms from the wider Spanish population.[] For this reason, studies in population genetics which aim to ascertain Morisco ancestry in modern populations search for Iberian or European genetic markers among contemporary Morisco descendants in North Africa, and for North African genetic markers among modern day Spaniards.[]
A wide number of recent genetic studies of modern day Spanish and Portuguese populations have ascertained an unusually high level of North African admixture, which is generally attributed to Islamic rule and settlement of the Iberian peninsula.[] Common North African genetic markers which are relatively high frequencies in the Iberian peninsula as compared to the rest of the European continent are Y-chromosome E1b1b1b1(E-M81) and MtDna Haplogroups L and U6.[] Studies coincide that North African admixture tends to increase in the South and West of the peninsula, peaking in parts of Andalusia, Extremadura and North West Castile.[] Distribution of North African markers and largely absent from the North East of Spain as well as the Basque country.[] The uneven distribution of admixture in Spain has been explained by the extent and intensity of Islamic colonization in a given area, but also by the varying levels of success in attempting to expel the Moriscos in different regions of Spain[] , as well as forced and voluntary morisco population movements during the 16th and 17th centuries.
As for tracing Morisco descendants in North Africa, to date there have been few genetic studies of populations of Morisco origin in the Maghreb region, although studies of the Moroccan population have not detected significant recent genetic inflow from the Iberian peninsula.[] A recent study of various Tunisian ethnic groups has found that all were indigenous North African, including those who self-identified as Andalusians.
Many Moriscos joined the
' writings, such as
and , offer ambivalent views of Moriscos. In the first part of Don Quixote (before the expulsion), a Morisco translates a found document containing the Arabic "history" that Cervantes is merely "publishing". In the second part, after the expulsion,
is a Morisco and a former neighbor of . He cares more about money than religion, and left for Germany, from where he returned as a false pilgrim to unbury his treasure. He admits, however, the righteousness of their expulsion. His daughter Ana Félix is brought to
but suffers since she is a sincere Christian.
In historical studies of minoritisation, the term "Morisco" is sometimes applied to other historical , in places such as , 9th-century Crete, and other areas along the medieval Christian-Muslim frontier.
In the racial classification of colonial Spanish America, morisco was used as a term for the child of a
and Spaniard.
In October 2006, the
asked the three parliamentary groups that form the majority to support an amendment that would ease the way for Morisco descendants to gain Spanish citizenship. The proposal was originally made by IULV-CA, the Andalusian branch of the . Spanish Civil Code Art. 22.1, in its current form, provides concessions to nationals of the
countries, , the , , and Portugal as well as to the descendants of
expelled by Spain. It allows them to seek citizenship after two years rather than the customary ten years required for residence in Spain.
This measure could potentially benefit as many as five million , based on calculations of the estimated number of Moroccans of both Andalusi (Muslims who left during the reconquest) and Morisco origin. It could also benefit an indeterminate number of people in , , and . However, finding proof of Morisco ancestry is not easy, unlike what happens with , who still speak a . On January 12, 2015, the Spanish government decided and stated that it will not give Spanish citizenship to the descendants of Moriscos.[]
Since 1992 some Spanish and Moroccan historians and academics have been demanding equitable treatment for Moriscos similar to that offered to . The bid was welcomed by , the chairman of the .
, leader of the Morisco revolt
, the part of the Iberian Peninsula under Islamic rule.
, a Romance language written in Arabic characters.
, rough Christian soldiers
, the former language of Moriscoes.
, the baptized Jews and Muslims of the Iberian Peninsula and their descendents.
, a village inhabited by Moriscos.
, the rules of ethnic discrimination against Conversos.
, baptized Jews
, the Moriscos who lived from banditry
, the Muslim inhabitants of the Iberian Peninsula and North Africa.
, Christians under Islamic rule.
, the Romance language spoken in Al-Andalus.
, Muslims under Christian rule
, a Christian converted to Islam after the Islamic conquest
, the conquest of Al-Andalus by the Christians of the North.
Moriscos of Spain: Their Conversion and Expulsion, by H. C. Lea, (London 1901)
(1969). Spain under the Habsburgs. (vol. 2). Oxford, England: Alden Mowbray Ltd. pp. 42–51.
(In Spanish)
Stallaert, C. 1998
Henry Lapeyre (28 November 2011). . Universitat de València. p. 14.  .
Bettany Hughes (5 Nov 2005). . Channel 4. Channel 4. Archived from
on 16 November 2011. The people who were being thrust out were as native to the peninsula as the Christian kings
E. William Monter (13 November 2003). . Cambridge University Press. p. 126.  .
, page 106, Biblioteca de Estudios Moriscos, , , 2011, , 8. It quotes , Relación del viaje hecho por Felipe III en 1585 a Zaragoza, Barcelona y Valencia, Madrid, 1876, page 314
The passage invites Spanish
to continue fulfilling
prescriptions and disguise (), so they would be protected while showing public adherence to the .
Daniel Eisenberg, "Cisneros y la quema de los manuscritos granadinos", Journal of Hispanic Philology, 16, 1992, pp. 107-124, , retrieved
Henry Kamen, Spanish Inquisition (New Haven: Yale University Press, 1997, p. 216)
Vassberg, David E. (28 November 2002). The Village and the Outside World in Golden Age Castile: Mobility and Migration in Everyday Rural Life. . p. 142.  . We know that many of the Moriscos were well acculturated to Christian ways, and that many had even become sincere Roman Catholics.
Carr, Matthew (2009). The Purging of Muslim Spain. The New Press. p. 213.  . In Granada, Moriscos were killed because they refused to renounce their adopted faith. Elsewhere in Spain, Moriscos went to mass and heard confession and appeared to do everything that their new faith required of them.
Remensnyder, A. G. (2011). "Beyond Muslim and Christian: The Moriscos' Marian Scriptures". Journal of Medieval and Early Modern Studies () 41 (3): 545–576. :.  . Early modern Spaniards, whether Old Christians or Moriscos, often used the Virgin Mary as a figure through which to define a fixed boundary between Islam and Christianity. Yet a set of sacred scriptures created by some Moriscos in late sixteenth-century Granada went against this trend by presenting her as the patron saint of those New Christians who were proud of their Muslim ancestry.
Kamen, Spanish Inquisition, p. 224.
, CervantesVirtual
L. P. Harvey. Muslims in Spain, 1500 to 1614. University Of Chicago Press, 2005. .
H.C Lea, The Moriscos of Spain; p.345
Boase, Roger (4 April 2002). "The Muslim Expulsion from Spain".
52 (4). Moriscos who were sincere Christians were also bound to remain second-class citizens, and might be exposed to criticism from Muslims and Christians alike.
, "Nos ancêtres les Sarrasins", in <>, Nouvel Observateur, hors série n° 54 du April/May 2004, pp. 22–23
, Histoire des races maudites de la France et de l'Espagne, Hachette, 1847, p.71
Boase, Roger (4 April 2002). "The Muslim Expulsion from Spain".
52 (4). The majority of the forced emigrants settled in the Maghrib or Barbary Coast, especially in Oran, Tunis, Tlemcen, Tetuán, Rabat and Salé. Many travelled overland to France, but after the assassination of Henry of Navarre by Ravaillac in May 1610, they were forced to emigrate to Italy, Sicily or Constantinople.
, Islam and the West: The Moriscos, a Cultural and Social History, SUNY Press, 1983, p.13. Quote: "...it may be assumed that some 35,000 managed to remain."
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Javier Sampedro (5 December 2008).
(in Spanish). El País. Archived from
on 3 January 2015. Pero los cromosomas cuentan otra historia. Nada menos que el 20% de la población ibérica actual desciende de sefardíes. Y otro 11%, de norteafricanos. Si ambos siguen aquí, es que nunca se marcharon.
Trevor J. Dadson (Winter 2011). . Journal of Levantine Studies (Bibliotecas Públicas. Ministerio de Educación, Cultura y Deporte) 1 (2): 23–24.
(In Spanish)
(In Spanish)
La Vanguardia, 12-Nov-2006. Los últimos de Al Andalus. En la sierra del Segura se mantiene el recuerdo de descendientes de moriscos que practicaban costumbres musulmanas.
(In Spanish)
Fadhlaoui-Zid, K Martinez-Cruz, Bego?a; Khodjet-el-khil, H Mendizabal, I Benammar-Elgaaied, A Comas, David (October 2011). "Genetic structure of Tunisian ethnic groups revealed by paternal lineages". American Journal of Physical Anthropology 146 (2): 271–280. :.
Adams, Susan M.; Bosch, E Balaresque, Patricia L.; Ballereau, Stéphane J.; Lee, Andrew C.; Arroyo, E López-Parra, Ana M.; Aler, M Grifo, Marina S. G Brion, M Carracedo, A Lavinha, Jo?o; Martínez-Jarreta, Bego?a; Quintana-Murci, L Picornell, Antò Ramon, M Skorecki, K Behar, Doron M.; Calafell, F Jobling, Mark A. (December 2008). "The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula". The American Journal of Human Genetics 83 (6): 725–736. :.
Botigue, L. R.; Henn, B. M.; Gravel, S.; Maples, B. K.; Gignoux, C. R.; Corona, E.; Atzmon, G.; Burns, E.; Ostrer, H.; Flores, C.; Bertranpetit, J.; Comas, D.; Bustamante, C. D. (3 June 2013). "Gene flow from North Africa contributes to differential human genetic diversity in southern Europe". Proceedings of the National Academy of Sciences 110 (29): 11792. :.
Adams, Susan M.; Bosch, E Balaresque, Patricia L.; Ballereau, Stéphane J.; Lee, Andrew C.; Arroyo, E López-Parra, Ana M.; Aler, M Grifo, Marina S. G Brion, M Carracedo, A Lavinha, Jo?o; Martínez-Jarreta, Bego?a; Quintana-Murci, L Picornell, Antò Ramon, M Skorecki, K Behar, Doron M.; Calafell, F Jobling, Mark A. (2008). . The American Journal of Human Genetics 83 (6): 725–36. :. &#160;. &#160;.
(3 January 2009).
Casas MJ, Hagelberg E, Fregel R, Larruga JM, González AM (December 2006). "Human mitochondrial DNA diversity in an archaeological site in al-Andalus: genetic impact of migrations from North Africa in medieval Spain". Am. J. Phys. Anthropol. 131 (4): 539–51. :. &#160;.
Adams, Susan M.; Bosch, E Balaresque, Patricia L.; Ballereau, Stéphane J.; Lee, Andrew C.; Arroyo, E López-Parra, Ana M.; Aler, M Grifo, Marina S. G Brion, M Carracedo, A Lavinha, Jo?o; Martínez-Jarreta, Bego?a; Quintana-Murci, L Picornell, Antò Ramon, M Skorecki, K Behar, Doron M.; Calafell, F Jobling, Mark A. (December 2008). "The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula". The American Journal of Human Genetics 83 (6): 725–736. :.
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Fadhlaoui-Zid, K Martinez-Cruz, Bego?a; Khodjet-el-khil, H Mendizabal, I Benammar-Elgaaied, A Comas, David (October 2011). "Genetic structure of Tunisian ethnic groups revealed by paternal lineages". American Journal of Physical Anthropology 146 (2): 271–280. :.
. Diario la Torre (in Spanish) (Darrax Cultura y Comunicación). 11 October 2006. Archived from
on 18 May 2009. Esta medida podría beneficiar a unos cinco millones de ciudadanos marroquíes, que es el cálculo estimado de la población de origen andalusí en este país, más otro número indeterminado en Argelia, Túnez y Turquía.
Barletta, Vincent. Covert Gestures: Crypto-Islamic Literature as Cultural Practice in Early Modern Spain. Minneapolis: University of Minnesota Press, 2005.
Domínguez Ortiz, Antonio and Bernard Vincent. Historia de los moriscos: Vida y tragedia de una minoría. Madrid: Alianza, 1978.
Drummond Braga, Isabel M. R. Mendes. Mouriscos e crist?os no Portugal quinhentista: Duas culturas e duas concep??es religiosas em choque. Lisbon: Hugin, 1999.
García-Arenal, Mercedes. Los moriscos. Madrid: Editora Nacional, 1975.
Harvey, L. P. Muslims in Spain, 1500 to 1614. Chicago: University of Chicago Press, 2005.
Mary Elizabeth Perry, The Handless Maiden: Moriscos and the Politics of Religion in Early Modern Spain, Princeton, NJ, Princeton University Press, 2005.
Gerard A. Wiegers. Islamic Literature in Spanish and Aljamiado: I?a of Segovia (fl. 1450), His antecedents and Successors. Leiden: Brill, 1994.
Bernabé Pons, Luis F., Los moriscos. Conflicto, expulsión y diáspora, Madrid: Catarata, 2009.
Gárcia-Arenal, Mercedes, and Wiegers, Gerard (eds.): The Expulsion of the Moriscos from Spain: A Mediterranean Diaspora. Brill, Leiden & Boston 2014.
has the text of a 1905
article about .
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