Journal articles: 'Castilean culture'

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Fernández Ortiz, Guillermo. "Perfil intelectual del padre Ania (1671-1733): censuras, libros y lecturas." Cuadernos de Estudios del Siglo XVIII, no. 26 (October 27, 2017): 299. http://dx.doi.org/10.17811/cesxviii.26.2016.299-330.

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RESUMENEn el primer tercio del siglo XVIII fray Joaquín de Ania (1671-1733) fue uno de los personajes más destacados de la Congregación cisterciense de Castilla. Conocida su trayectoria política, el objetivo de las presentes líneas es diseccionar su perfil intelectual. Para ello analizamos su obra escrita —cuatro censuras y un memorial— y ofrecemos algunos apuntamientos sobre sus libros personales y sus lecturas. Veremos cómo, frente a la opinión extendida, entre los cistercienses castellanos hubo gente de elevado nivel cultural.PALABRAS CLAVEFray Joaquín de Ania, Cistercienses, Censura positiva, Paratextos, Historia de la Cultura Escrita. TITLEPadre Ania’s intellectual profile (1671-1733): «aprobaciones», books and readingsABSTRACTIn the first third of 18th century, Joaquín de Ania (1671-1733) was one of the most distinguished figures from the Cisternian Congregation of Castile. Known his political path, the objective of the present lines is to know his intellectual profile. We analyze his written works –four «aprobaciones» and a brief- and we offer some notes on his personal library. We will see like, opposite to the widespread opinion, among the Castilian Cistercians there were people of high cultural standard.KEY WORDSJoaquín de Ania, Cistercians, Aprobación, Paratexts, History of Written Culture.

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Díez Yáñez, Maria. "La Ética Aristotélica en Castilla: las bibliotecas universitarias medievales y prerrenacentistas = The Aristotelian Ethics in Castile: The Medieval and Pre-Renaissance University Libraries." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 31 (May 11, 2018): 221. http://dx.doi.org/10.5944/etfiii.31.2018.20767.

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Todavía en demasiadas ocasiones se ha dejado de lado el panorama hispánico en el contexto europeo. Por eso presento aquí un estudio de los ejemplares aristotélicos conservados en las bibliotecas catedralicias y universitarias del reino de Castilla. La revisión de los inventarios y catálogos de manuscritos e incunables proporciona un análisis cuantitativo y cualitativo del fondo aristotélico. El objetivo es proporcionar un corpus de los antecedentes necesarios para una mejor comprensión y estudio de la recepción de la moral aristotélica en la Castilla tardomedieval y renacentista.La cultura cortesana se sirve de la moral de Aristóteles para construir y difundir un discurso a favor de la monarquía. Una de las vías de acceso más importantes al texto aristotélico es la universitaria. A partir de ahí, resultarán especialmente interesantes las adaptaciones y transmisiones de la Ética en los contextos aristocráticos.La transmisión del texto de la Ética aristotélica en Castilla responde a factores europeos y a características propias del contexto hispánico. De esta manera, se podrán perfilar las peculiaridades del aristotelismo en la península ibérica, a la vez que completar el recorrido del aristotelismo en Europa. All too often, the Hispanic case in history has been neglected in European-wide studies. For this reason, we will study the works of Aristotle held in cathedral and university libraries in the kingdom of Castile. A quantitative and qualitative analysis of the manuscripts and incunabula of Aristotelian writings by way of the inventories of Castilian universities will be undertaken in order to create a corpus of existing works and determine the reception of Aristotelian moral philosophy in late-medieval and Renaissance Castile.Courtly culture adopted Aristotelian moral theory to construct and transmit a discourse in favour of monarchy. The university is one of the most important centres where one could get access to Aristotelian texts. From this basis, we will study the adaptation and transmission of Aristotle’s Ethics in an aristocratic context.The transmission of the text of Aristotle’s Ethics in Castile responds to European factors as well as to characteristics derived from the particular Hispanic context. This study enhances our understanding of the characteristics of Aristotelianism in the Iberian Peninsula, and allows us to complete the wider picture in Europe.

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García Fernández, Máximo. "El vestido y la moda en la Castilla moderna. Examen simbólicoA Symbolic Examination of Dress and Fashion in Modern Era Castile." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 6 (May 31, 2017): 135. http://dx.doi.org/10.18239/vdh.v0i6.272.

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Las vestimentas y la cultura de la moda asociada a su porte evolucionaron durante la Edad Moderna, constituyéndose en iconos capitales para comprender los cambios sociales y de civilización experimentados en la Castilla interior. El examen de los tradicionalismos simbólicos y/o de los intensos debates críticos ilustrados sobre el uso de los atuendos permite valorar mucho mejor la trascendencia que el vestido representaba en el universo mental de las poblaciones urbanas y rurales de Antiguo Régimen. Cuestiones como el lujo y la apariencia, el reconocimiento externo o la uniformización indumentaria resultan fundamentales a este respecto, tanto desde un enfoque de vida cotidiana, de cultura material o de consumo familiar.PALABRAS CLAVE: Castilla, vestimenta, moda, apariencias, modernidad.ABSTRACTClothing and fashion culture associated with good appearance evolved during Modernity to become capital icons of the social and civilization changes present in the interior of Castile and vital to their understanding. The examination of symbolic traditionalisms and/or the intense and enlightened critical debates on the use of attire allows for a better assessment of the transcendence that clothing represented in the mental universe of the urban and rural populations of the ancien régime. Issues such as luxury and appearance, external recognition and uniformization are critical in this regard from everyday life, material culture or family consumption perspectives.KEY WORDS: Castile, clothing, fashion, appearances, modernity.

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Martínez, H. Salvador. "«Humanismo medieval y humanismo vernáculo. Observaciones sobre la obra cultural de Alfonso X el Sabio»." Revista de Literatura Medieval 30 (December 31, 2018): 181–217. http://dx.doi.org/10.37536/rpm.2018.30.0.74050.

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Resumen: Estudio sobre el origen del humanismo vernáculo castellano en el ámbito del humanismo medieval. Se analizan sus características, contrastándolas con las del humanismo latino clasicista del siglo XV. Se ilustra por qué es un humanismo total, que, por influjo de la filosofía aristotélica, incluye las letras y las ciencias, e integrador de las tres culturas presentes en la sociedad peninsular del siglo XIII, las cuales usaron el vernáculo como lengua común.Palabras clave: Humanismo medieval, humanismo vernáculo, humanismo latino clasicista, el castellano lengua de cultura, Alfonso X el Sabio.Abstract: A study of the origins of Castilian vernacular humanism in the context of medieval humanism. Its characteristics are analyzed and contrasted with the Latin classicist humanism of the XVth Century. The study illustrates why vernacular humanism, due to the influence of the Aristotelian philosophy, is comprehensive, integrating both the letters and the sciences, and it is inclusive of all three cultures present in the Spanish society of the XIIIth Century that used the vernacular as their common language.Keywords: Medieval humanism, vernacular humanism, Latin classicist humanism, Castilian as language of culture, Alfonso X the Learned.

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Nebrija, Antonio De, and Magalí Armillas-Tiseyra. "On Language and Empire: The Prologue to Grammar of the Castilian Language (1492)." Publications of the Modern Language Association of America 131, no. 1 (January 2016): 197–208. http://dx.doi.org/10.1632/pmla.2016.131.1.197.

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On 18 august 1492, the lexicographer and grammarian antonio de nebrija'S castilian grammar—variously referred to as Gramática castellana, Gramática de la lengua castellana, and Gramática sobre la lengua castellana—was printed in Salamanca. Modeled on his earlier Latin grammar, Introductiones latinae (1481), it was the first such systematization of a modern (vernacular) European language and part of an emergent print and lexical humanist culture in the early modern period. Nebrija dedicated the project to Isabel I of Castile in a prologue that opens with a declaration for which the text is notorious: “language was always the companion [compañera] of empire, and followed it such that together [junta mente] they began, grew, and flourished—and, later, together [junta mente] they fell.”

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Borrás Gualis, Gonzalo M. "Mudejar: An Alternative Architectural System in the Castilian Urban Repopulation Model." Medieval Encounters 12, no. 3 (2006): 329–40. http://dx.doi.org/10.1163/157006706779166075.

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AbstractThis essay takes the city of Toledo as an example of the adaptation of mudejar architecture to the repopulation efforts of conquered territories throughout Castile. Considering architectural developments from the twelfth to the sixteenth centuries, it explains the ways in which adaptation and innovation occurred in response to changes in population as well as the expansion of the Castilian state. The essay models a methodological alternative to the more traditional strategy of art history, which is to focus on regional aesthetic choices.

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Gutwirth, Eleazar. "Music, identity and the Inquisition in fifteenth-century Spain." Early Music History 17 (October 1998): 161–81. http://dx.doi.org/10.1017/s0261127900001637.

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Sometime between the years 1330 and 1343, Juan Ruiz, Archpriest of Hita in Castile, included this maxim in his literary masterpiece, the Libro de buen amor. This verse, like others in the poem, attributes an ethnic identity both to objects and to vocal music, a form of ethnic marking that has been preserved in Spanish culture by linguistic usage: the Arabic particle a[1] in the prefix to words for musical instruments such as adufe (square tambourine), ajabeba (transverse flute) or anafil (a straight trumpet four feet or more in length) is a possible reminder of this phenomenon. About a century later, the chronicler Alonso de Palencia (d. 1492) applied similar ethnic markings when speaking of the music of a young Castilian converso who was to become one of the most powerful courtiers of King Enrique IV, Diego Arias Dávila: ‘per rura segobiensia…cantibusque arabicis advocabat sibi coetu rusticorum’.

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Cardwell, Richard A. "From aesthetic idealism to national concerns?" Journal of Romance Studies 21, no. 1 (March 1, 2021): 1–30. http://dx.doi.org/10.3828/jrs.2021.1.

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It has been argued that Antonio Machado was a late-comer to the so-called Generation of ‘98 and that, with his Campos de Castilla of 1912, he belatedly joined the general chorus for reform of his contemporary writers (Azorín, Baroja, etc.) and began to voice concerns with the backwardness of Castilian rural life and ‘the problem of Spain’ already broached earlier by the so-called Generation of ’98. In effect, Campos de Castilla continues much of the style of his earlier work with added realism. Only three poems of the forty-six of the first edition have explicit reference to a concern for Spain’s decline. With detailed reference to the poems, this article argues that the assertion that Machado was involved in the so-called reformist programme of the Generation of ‘98 needs to be called into question and that Machado in the Soria period was less than the reformist critics have claimed him to be.

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Romero Medina, Raúl. "Plateros tardogóticos de Valladolid al servicio de la Casa Ducal de Medinaceli. A propósito de ciertas joyas para Doña María de Silva y Toledo = Late Gothic Master Silversmiths from Valladolid at the Service of the Ducal House of Medinaceli: Jewels for Doña María de Silva and Toledo." Espacio Tiempo y Forma. Serie VII, Historia del Arte, no. 6 (December 7, 2018): 259. http://dx.doi.org/10.5944/etfvii.6.2018.20790.

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A principios del siglo XVI, la Casa Ducal de Medinaceli era una de las familias aristocráticas más distinguidas en Castilla. El matrimonio formado por los II duques de Medinaceli, don Juan de la Cerda y doña María de Silva y Toledo, desarrolló una especial sensibilidad hacia el arte y la cultura. Los encargos de joyas para la duquesa de Medinaceli son una prueba de ello y permiten avanzar en el conocimiento de su valor y los nombres de los plateros, orfebres tardogóticos, que se vieron implicados, así como contextualizar el foco de Valladolid y los marcadores de plata que se documentan como Abdinete o Francisco de Cuenca, cuyos punzones se distinguen hoy en otras piezas conservadas.At the beginning of the 16th century, the Ducal House of Medinaceli was one of the most distinguished aristocratic families in Castile. The couple formed by Don Juan de la Cerda and Doña Maria de Silva and Toledo developed a special interest in art and culture. Jewelry orders for the Duchess of Medinaceli prove this interest and allow us to know their value, and the names of the late Gothic master silversmiths and goldsmiths who were involved in the process. This study also allows us to contextualize Valladolid and the markers of silver that are documented as Abdinete or Francisco de Cuenca, whose bodkins are still recogized today in other preserved pieces.

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Nolle, Sara T. "LITERACY AND CULTURE IN EARLY MODERN CASTILE." Past and Present 125, no. 1 (1989): 65–96. http://dx.doi.org/10.1093/past/125.1.65.

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Porto, Rosa María Rodríguez. "Courtliness and its Trujamanes: Manufacturing Chivalric Imagery across the Castilian–Grenadine Frontier." Medieval Encounters 14, no. 2-3 (2008): 219–66. http://dx.doi.org/10.1163/157006708x366263.

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AbstractThe comparative analysis of the "Hall of Justice" ceilings and several fourteenth-century Castilian courtly artefacts—above all, the Crónica Troyana de Alfonso XI (escorial, h.i.6)—provides suggestive insights for thinking about the threads of meaning associated with chivalric imagery in medieval Castile and Granada. Moreover, tracing the different modes of "Iberization" of a repertoire of motifs traditionally considered "northern" or "western," in both thematic and formal terms, as they are incorporated into the ethnic and cultural plurality of the Iberian Peninsula will serve as an opportunity for scholarship to re-examine the processes of cultural formation, allowing us to avoid simplistic labels and rigid parameters. Translation as a paradigm for artistic creation can be useful in this task, since it can help us to make sense, not only of the singularity of Hispanic achievements, but also of the tensions perceivable in the Peninsular dynamics of artistic production.

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Moneypenny, Dianne Burke. "The Feather and the Fork: Food Culture in Medieval Castilian Literature." Romance Quarterly 60, no. 4 (September 2013): 185–95. http://dx.doi.org/10.1080/08831157.2013.818391.

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Hernández-Campoy, J. M. "Exposure to contact and the geographical adoption of standard features: Two complementary approaches." Language in Society 32, no. 2 (February 25, 2003): 227–55. http://dx.doi.org/10.1017/s0047404503322043.

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The region of Murcia has historically been a transition area of southeastern Spain where many different cultures and civilizations have met, and the Spanish spoken in Murcia is a transitional variety sharing features with Valencian Catalan, Castilian, Aragonese, and Andalusian Spanish. Murcia is traditionally characterized as an eminently nonstandard-speaking region. The aim of this study is to analyze the possible relationship between the geolinguistic patterns of diffusion of standard Castilian Spanish over the Murcian territory and the increasing use of standard forms in this traditionally nonstandard area. For this purpose, the adoption of Castilian Spanish features by Murcian speakers is correlated with interaction and exposure to innovations. The real presence or absence of some degree of standardization as well as its intraregional variation indicates whether the detected geographical patterns of linguistic uniformity apply to Murcia.

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Coronado Schwindt, Gisela. "The Social Construction of the Soundscape of the Castilian Cities (15th and 16th Centuries)." Acoustics 3, no. 1 (February 3, 2021): 60–77. http://dx.doi.org/10.3390/acoustics3010007.

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This paper seeks to develop some conceptual elements that articulated the social construction of the soundscape of the urban spaces of the kingdom of Castile (15th–16th centuries). We focus our attention on the revision of the normative spheres that structured the subjective universe of the Castilian inhabitants, in order to notice and spot the different sound representations that intervened in the spatial and social configuration of the cities, their possible conflicts, and levels of acoustic tolerance. This proposal is part of the so-called “sensorial turn” in the Social Sciences, defined by David Howes as a cultural approach to the study of the senses as well as a sensorial approach to the study of culture. The research is carried out through the analysis of the sensory marks present in a documentary corpus made up of normative documents (municipal ordinances, books of agreement, chapter acts, diocesan synods, and royal dispositions) and judicial documents (General Archive of Simancas) combining methods of discourse analysis and the history of the senses. In the article, we argue and remark that the sound dimension operated as a device that acted in the shaping of the identity of places, since it contributed to define and delimit their use. This was reflected in the importance given by the authorities to the normative regulation of the community, which included a textual dimension in which the historical soundscape was imprinted, revealing the multiple social interactions that integrated it.

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Cruz, Anne J. "Los Trionfi en España: la poética petrarquista, la teoría de la traducción y la lengua vernácula en el siglo XVI." Anuario de Estudios Medievales 25, no. 1 (April 2, 2020): 267. http://dx.doi.org/10.3989/aem.1995.v25.i1.931.

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Les traductions des Trionfi de Pétrarque au castillan faites au XVIe siècle offrent un moyen d’évaluer l’évolution des attitudes envers la poétique pétrarquiste, la traduction et la langue vernaculaire. Malgré leur style chansonnière, les prémieres traductions des Trionfi par Antonio de Obregón en 1512 et du Trionfo d'amore par Alvar Gómez confirment la receptivité de la culture espagnòle au développement de la poétique espagnole de la Renaissance et cependant démontrent les difficultés de la traduction ad sensum dans une forme poétique differente. Basée sur le double propos, apparemment contradictoire, du traducteur humaniste comme fidus et interpres faite en 1554 par Hernando de Hozes en schéma italianizant de la terza rima s’approprie avec succès les rimes de Pétrarque en trasmettant le sense de l'original tout en affirmant l'autonomie et primauté du vernaculaire castillan.

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Robinson, Cynthia. "Arthur in the Alhambra? Narrative and Nasrid Courtly Self-Fashioning in The Hall Of Justice Ceiling Paintings." Medieval Encounters 14, no. 2-3 (2008): 164–98. http://dx.doi.org/10.1163/157006708x366245.

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AbstractThis essay reconsiders the "Arthurian" identification of a number of the scenes that compose the ornamental program of the painted ceilings above the northern and southern alcobas of the Alhambra's Hall of Justice, proposing a reading that privileges Castilian versions of well-known courtly romances over French ones. The scenes are read as representations of the stories of Flores y Blancaflor, as well as Tristán de Leonís. Both tales, however, have been further altered and adapted in order to privilege the ideological concerns of the Nasrid court, both as an Islamic political entity with an agenda of jihād and—in a fashion that could easily be viewed as contradictory—as a participant in medieval Iberia's much-discussed frontier culture, which involved a "marriage of convenience" with Castilian allies.

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Vicens, Belen. "Swearing by God: Muslim Oath-Taking in Late Medieval and Early Modern Christian Iberia." Medieval Encounters 20, no. 2 (March 27, 2014): 117–51. http://dx.doi.org/10.1163/15700674-12342162.

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Abstract This paper examines Muslim oaths found in Christian legal texts in late medieval and early modern Iberia, especially in the Crown of Aragon. Whereas lawmakers in Castile used Castilian to record Muslim oaths, in the kingdoms of Aragon and Valencia these formulas appeared in Arabic, though written in Latin characters. This paper traces the evolution of these Arabic formulas during four centuries, from the abbreviated forms of the twelfth and thirteenth centuries, such as “baylle ylloe,” to the more elaborate forms of the fifteenth and sixteenth centuries, which include references to the qibla (the direction of prayer), the Qurʾān, and Ramadan. Comparing these formulas with those found in Muslim legal compilations produced in Christian Iberia shows that despite different emphases (on location, timing, and manner of oath taking), both Christian and Muslim legal texts recognized and established that Muslims swear by God. Although attitudes towards Muslims grew increasingly hostile in the latter Middle Ages, this analysis of Muslim oaths shows that Arabic continued to mediate the legal interaction between the two communities and that Islamic rituals, as mentioned in the oaths, were still very much a part of the multicultural landscape of late medieval and early modern Iberia.

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Cantera Montenegro, Enrique. "Sincretismo cristiano-judío en las creencias y prácticas religiosas de los judeoconversos castellanos en el tránsito de la Edad Media a la Moderna." Vínculos de Historia. Revista del Departamento de Historia de la Universidad de Castilla-La Mancha, no. 8 (June 20, 2019): 47. http://dx.doi.org/10.18239/vdh_2019.08.03.

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RESUMENEl objetivo principal de este trabajo consiste en sacar a la luz elementos que permitan confirmar un sincretismo cristiano-judío inconsciente, no voluntario, en las creencias y prácticas religiosas de los judeoconversos castellanos en el momento de tránsito de la Edad Media a la Moderna. El trabajo se sustenta en la consulta y análisis de numerosos procesos inquisitoriales incoados a judeoconversos castellanos a fines del siglo XV y comienzos del XVI, así como en otra diversa documentación inquisitorial. A través de las fuentes estudiadas es posible detectar rasgos que evidencian una progresiva confusión entre creencias, expresiones y manifestaciones religiosas cristianas y judías, como expresión más patente de que las transferencias religiosas y la aculturación era una realidad a la que en ese tiempo estaban sujetos los conversos, incluso quienes, como los criptojudíos, se aferraban al judaísmo y manifestaban un firme convencimiento en la superioridad de la religión judía sobre la cristiana. La conclusión principal es que esta situación era el reflejo de una realidad en la que, rotas las conexiones con el judaísmo oficial, la “religión” de los criptojudíosse diluía paulatina y progresivamente en el seno del cristianismo.PALABRAS CLAVE: Judeoconversos, Castilla, fines del siglo XV y comienzos del XVI,sincretismo religioso, procesos inquisitoriales.ABSTRACTThe main objective of this study is to identify certain elements that may confirm an unconscious Christian-Jewish syncretism in the religious beliefs and practices of Castilian Conversos in the transition from the Medieval to the Modern Age. The research is based on consultation and analysis of numerous inquisitorial trials of Castilian Conversos at the end Inquisitorial records. The selected sources allow us to discern certain traits that point to a progressive confusion between Christian and Jewish religious beliefs, expressions and manifestations. This is a clear indication that religious transfer and acculturation constituted a reality to which Conversos were exposed. This was the case even among those who, like Crypto-Jews, clung on to Judaism and expressed a firm conviction of the superiority of the Jewish over the Christian religion. The main conclusion is that, once the connections with official Judaism were broken, the religion of the Crypto-Jews slowly but progressively dissolved into the mainstream of Christianity.KEY WORDS: Conversos, Castile, End of the Fifteenth and Early Sixteenth Centuries, Religious Syncretism, Inquisitorial Trials. BIBLIOGRAFÍAAusejo, S., Diccionario de la Biblia, Barcelona, Editorial Herder, 1964.Baer, F., Die Juden im Christlichen Spanien. I/2. Kastilien/Inquisitionakten, Berlín, 1936.Beinart, H., Records of the Trials of the Spanish Inquisition in Ciudad Real, Jerusalem, The Israel National Academy of Sciences and Humanities, 1974-1985, 4 vols.Beinart, H., “A Prophesyng Movement in Cordova in 1499-1502” (en hebreo), en I.F.Baer Memorial Volume, Zion, 44 (1979), pp. 190-200.Beinart, H., “Tenu’at ha-nebi ah Inés be-Puebla de Alcocer u-be Talarrubias we-anusehen sel ayyarot elleh”, en Tarbiz, 51 (1982), pp. 633-658.Beinart, H., Los conversos ante el tribunal de la Inquisición, Barcelona, Riopiedras Ediciones, 1983.Beinart, H., “Conversos of Chillón and Siruela and the Prophecies of Mari Gómez and Inés, the Daughter of Juan Esteban” (en hebreo), en Zion, 48 (1983), pp. 241-272.Beinart, H., “Anuse Alia (Halia) u-tenu’atah sel ha-nebi’ah Inés” (= “Los judeoconversos de Alía y el movimiento de la profetisa Inés”), en Zion, 53/I (1988), pp. 13-52.Bover, J. Mª, S. I., y Cantera Burgos, F., Sagrada Biblia. Versión crítica sobre los textos hebreo y griego, Madrid, Biblioteca de Autores Cristianos, 1961 (6ª ed.).Carrete Parrondo, C., Fontes Iudaeorum Regni Castellae. II. El Tribunal de la Inquisición en el Obispado de Soria (1486-1502), Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1985.Carrete Parrondo, C., Fontes iudaeorum Regni Castellae. III. Proceso inquisitorial contra los Arias Dávila segovianos: un enfrentamiento social entre judíos y conversos, Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1986.Carrete Parrondo, C. y Fraile Conde, C., Fontes Iudaeorum Regni Castellae. IV. Los judeoconversos de Almazán. 1501-1505. Origen familiar de los Laínez, Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1987.Christian, W. A., Jr., Apariciones en Castilla y Cataluña (siglos XIV-XVI), Madrid, Nerea, 1990.Edwards, J., “Elijah and the Inquisition: Messianic Profhecy among Conversos in Spain, C. 1500”, en Nottingham Medieval Studies, 28 (Nottingham University, 1984), pp. 79-94.Garrido Bonaño, M., O.S.B., Curso de Liturgia Romana, Madrid, Biblioteca de Autores Cristianos, 1961.Gitlitz, D. M., Secreto y engaño. La religión de los criptojudíos, Salamanca, Junta de Castilla y León, 2003.Gracia Boix, R., Colección de documentos para la historia de la Inquisición de Córdoba, Córdoba, Publicaciones del Monte de Piedad y Caja de Ahorros de Córdoba, 1982.Le Goff, J., La naissance du Purgatoire, Paris, Gallimard, 1981.Maier, J. y Schäfer, P., Diccionario del judaísmo, Estella, Editorial Verbo Divino, 1996.Rábade Obradó, M. P., “Expresiones de la religiosidad cristiana en los procesos contra los judaizantes del tribunal de Ciudad Real/Toledo, 1483-1507”, En la España Medieval, 13 (1990), pp. 303-330.Rábade Obradó, M. P., “Religiosidad y práctica religiosa entre los conversos castellanos (1483-1507)”, Boletín de la Real Academia de la Historia, tomo CXCIV, Cuaderno I (Enero-Abril, 1997), pp. 83-141.Rábade Obradó, M. P., “La instrucción cristiana de los conversos en la Castilla del siglo XV”, En la España Medieval, 22 (1999), pp. 369-393.Rábade Obradó, M. P., “Herejía y utopía en la Castilla de los Reyes Católicos. Los conversos y la esperanza mesiánica”, en Contreras Contreras, J., Alvar Ezquerra, J. yRábade Obradó, M. P., “Dos voces femeninas en la Castilla del siglo XV: sueños y visiones de los criptojudíos”, en Alvira Cabrer, M. y Díaz Ibáñez, J., Medievo utópico: sueños, ideales y utopías en el mundo imaginario medieval, Madrid, Sílex ediciones, 2011, pp. 53-66.Ruiz Rodríguez, J. I. (coords.), Política y cultura en la época Moderna. (Cambios dinásticos, milenarismos, mesianismos y utopías), Universidad de Alcalá, 2004, pp. 535-544.Scholem. G., The Messianic Idea in Judaism, New York, Schockem, 1971.Trebolle Barrera, J., “Apocalipticismo y mesianismo en el mundo judío”, en Mangas, J. y Montero, S., (Coords.), El Milenarismo. La percepción del tiempo en las culturas antiguas, Madrid, Editorial Complutense, 2001.

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Rodríguez-Picavea Matilla, Enrique, and Olga Pérez Monzón. "Mentalidad, cultura y representación del poder de la nobleza calatrava en la Castilla del siglo XV." Hispania 66, no. 222 (April 30, 2006): 199–242. http://dx.doi.org/10.3989/hispania.2006.v66.i222.7.

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Escalona, Julio. "The early Castilian peasantry: an archaeological turn?" Journal of Medieval Iberian Studies 1, no. 2 (June 2009): 119–45. http://dx.doi.org/10.1080/17546550903136017.

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Shibata, Ricardo Hiroyuki. "CULTURA CLÁSSICA E LITERATURA VERNACULAR NO SÉCULO XV EM CASTELA E PORTUGAL * CLASSICAL CULTURE AND VERNACULAR LITERATURE IN THE XVTH CENTURY IN CASTILLE AND PORTUGAL." História e Cultura 5, no. 1 (March 30, 2016): 111. http://dx.doi.org/10.18223/hiscult.v5i1.1785.

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Resumo: Neste artigo, procuramos pensar a questão da apropriação da cultura clássica na Península Ibérica, notadamente, nas cortes de Portugal (corte de Avis) e de Castela, no século XV, a partir de uma série de iniciativas de contornos humanistas. Em particular, trata-se de examinar as ações de alguns homens de letras do período, que, por meio de traduções, glosas e comentários, indicaram os caminhos para a constituição estratégica de uma literatura de caráter vernacular. Palavras-chave: Humanismo; século XV; literatura vernacular; Corte de Avis Abstract: In this article, we try to establish the ways of appropriation of classical culture in the Iberian Peninsula, especially, in Portugal (reign of Avis) and Castile courts, in the XVth century according to some works of humanist character. In particular, it means to examine the actions of some men of letters from that period, which, by translations and commentaries, pointed out the directions of a strategic constituion of a vernacular literature. Keywords: Humanismo; XVth century; vernacular culture; Avis Court

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Vincke, Estefanía Yunes. "Primer for a New World." Americas 77, no. 1 (January 2020): 129–40. http://dx.doi.org/10.1017/tam.2019.111.

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AbstractThe Cartilla para enseñar a leer (1569), attributed to Flemish Franciscan Pedro de Gante, was one of the most important primers from the early years of the viceroyalty of New Spain. Nevertheless, the primer's importance during the process of cultural contact has been largely ignored. As did other primers of the period, the Cartilla contained the most important prayers, but what sets the Cartilla aside is that its selection of prayers is presented in a trilingual version, in Castilian, Latin, and Nahuatl. The content of the Cartilla invites the question as to why Gante, a missionary focused on writing doctrinal works in Nahuatl, would compose a primer that is trilingual, but raises another that is perhaps more perplexing: Why were most of the prayers in Castilian? In this article, I intend to shed a light on Gante's decision to create a complex tool that could be employed by a mixed audience of Castilian, creole, mestizo and Nahua children. By doing this, Gante unwittingly started a process of cultural contact in which language played a pivotal role. The Cartilla thus presents itself as a multifaceted tool that helped shaped the culture of the Basin of Mexico during the early years of the viceroyalty.

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Narváez Córdova, María Teresa. "Writing Without Borders: Textual Hybridity in the Works of the Mancebo de Arévalo." Medieval Encounters 12, no. 3 (2006): 487–97. http://dx.doi.org/10.1163/157006706779166066.

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AbstractUsing the Aljamiado work of the Morisco known as El Mancebo de Arévalo, this study demonstrates the multiculturalism of sixteenth-century Spain. Because of the intrinsic graphic and discursive hybridity of the Aljamiado phenomenon, in which Romance—Castilian in this case—is written using Arabic characters, the reader of the Mancebo's work is confronted with blurred cultural frontiers. The task of establishing his sources is also challenging, given that he draws on texts as diverse as the Qur'an, St. Paul, Thomas à Kempis, and La Celestina; and he includes quotations in Castilian as well as Arabic, Hebrew, and Latin. This author offers a compelling example of the cultural complexity of a Spain that is still heir to the coexistence of the “three cultures.”

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Navas Sánchez-Élez, María Victoria, and Juan M. Ribera Llopis. "Semanario Pintoresco Español (1836-1857): Noticias sobre cultura vasca en la prensa romántica centropeninsular." Revista de lenguas y literaturas catalana, gallega y vasca 22 (January 11, 2018): 169. http://dx.doi.org/10.5944/rllcgv.vol.22.2017.20849.

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Vaciado del Semanario Pintoresco Español (1836-1857), publicación periódica de naturaleza miscelánea, impresa desde el centro español y peninsular, para confirmar la atención que la citada revista castellana muestra, en una dinámica ochocentista e iberista, hacia el referente cultural vasco.An analysis of the Semanario Pintoresco Español (1836-1857), a periodical and miscellaneous Castilian publication, which will reveal its numerous references to Basque culture presented from its Iberian 18th century viewpoint.

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Wasserman-Soler, Daniel I. "Lengua de los indios, lengua española:Religious Conversion and the Languages of New Spain, ca. 1520–1585." Church History 85, no. 4 (December 2016): 690–723. http://dx.doi.org/10.1017/s0009640716000755.

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This article examines the language policies of sixteenth-century Mexico, aiming more generally to illuminate efforts by Mexican bishops to foster conversions to Christianity. At various points throughout the colonial era, the Spanish Crown and the Catholic Church propagated the use of Castilian among Amerindians; leaders of these institutions, however, also encouraged priests to study indigenous languages. That Spanish authorities appear to have never settled on a firm language policy has puzzled modern scholars, who have viewed the Crown and its churchmen as vacillating between “pro-indigenous” and “pro-Castilian” sentiments. This article suggests, however, that Mexico's bishops intentionally extended simultaneous support to both indigenous languages and Castilian. Church and Crown officials tended to avoid firm ideological commitments to one language; instead they made practical decisions, concluding that different contexts called for distinct languages. An examination of the decisions made by leading churchmen offers insight into how they helped to create a Spanish-American religious landscape in which both indigenous and Spanish elements co-existed.

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de Lange, Nicholas. "The Arts of Intimacy: Christians, Jews, and Muslims in the Making of Castilian Culture." Journal of Jewish Studies 61, no. 2 (October 1, 2010): 365. http://dx.doi.org/10.18647/3001/jjs-2010.

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Rodríguez Solís, José Javier. "La Monarquía de España desde Castilla. Identidad y reinos en la obra de Pedro Salazar de Mendoza = The Monarchy of Spain from Castile. Identity and Kingdoms in Pedro Salazar de Mendoza’s Work." Espacio Tiempo y Forma. Serie IV, Historia Moderna, no. 30 (December 13, 2017): 335. http://dx.doi.org/10.5944/etfiv.30.2017.19229.

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El artículo siguiente atiende el estudio de la obra Monarquía de España, compuesta por el jurista y canónigo de la catedral de Toledo, Pedro Salazar de Mendoza, fechada entre 1597 y 1599, aunque publicada finalmente en 1770. En sus páginas, se ofrece una historia de España desde la llegada de Túbal hasta el reinado de Felipe II, en la que se perciben respuestas a las principales cuestiones identitarias que afectaban a la monarquía en el paso al siglo XVII: desde la consolidación de un pasado mítico unido al relato veterotestamentario hasta la importancia de los godos en la conformación política de Hispania. Sin embargo, el aspecto más relevante de la obra es un planteamiento de la monarquía partiendo de los reinos jurídicamente vinculados al rey Felipe II, entre los que destaca Castilla, como un reino con una iurisdictio propia bien distinguible. La apelación al pasado castellano es el mejor ejemplo del tipo de monarquía que buscaba describir en un momento de cambio y reforma de la misma. Algo que engarza con el objetivo de nuestro trabajo respecto a la identificación de diferentes identidades en la Monarquía hispánica. AbstractThe article studies the work Monarquía de España, written in 1597-1599 by Pedro Salazar de Mendoza, a jurist and canon of the Cathedral of Toledo, which was not published until 1770. The book tells the history of Spain from the arrival of Tubal during the Philip II’s reign, developing the most historiographical problems which affected to the Monarchy in the step into XVIIth century. In this project, his consideration of the mythical past, Chaldean origins, will be analysed, together with references to his reflexion about Goths in the historical constitution of Hispania. But, it is mostly interesting to study a history of the Monarchy from the kingdoms’ perspective. In this point, he emphasizes the role of Castile as a kingdom with its own laws and an independent past, exalting a political culture from Castile that has been usually ignored by historiography.

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García, Máximo. "Everyday material culture: the complexity of privacy in Castile and Portugal during the Ancient Régime." Revista Portuguesa de História, no. 47 (2016): 109–27. http://dx.doi.org/10.14195/0870-4147_47_6.

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Alares López, Gustavo. "The Millennial of Castile (1943): the historical culture of Spanish Fascism." European Review of History: Revue européenne d'histoire 23, no. 4 (April 22, 2016): 707–23. http://dx.doi.org/10.1080/13507486.2016.1154930.

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Nogales Rincón, David. "A la usanza morisca: el modelo cultural islámico y su recepción en la corte real de Castilla." Ars Longa. Cuadernos de arte, no. 27 (January 11, 2019): 45. http://dx.doi.org/10.7203/arslonga.27.11352.

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La construcción de la imagen del poder regio en la Corona de Castilla no fue ajena a la influencia de la cultura islámica, articulada por la historiografía en torno al fenómeno conocido como mudejarismo. El presente artículo buscará realizar una aproximación a dicha problemática desde el punto de vista del estudio de los modelos culturales y de los procesos de recepción cultural en la corte real de Castilla. Dichos aspectos se estudiarán a través de la recepción de un conjunto de manifestaciones propias de la cultura islámica y andalusí, como los textiles, los rituales de exhibición del soberano y la arquitectura palatina, así como la reorientación que dichas expresiones experimentarán, en las décadas finales de la Edad Media, en el marco de la recepción del modelo tardogótico o borgoñón.

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Felipe, Joaquim Espinós. "LA POESIA HISPÀNICA DE POSTGUERRA COM A POLISISTEMA." Catalan Review 20, no. 1 (January 1, 2006): 101–16. http://dx.doi.org/10.3828/catr.20.6.

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The diverse literary expressions comprised in the concept “Hispanic literature” —Catalan, Castilian, and Basque as well as the literature from Galicia— form a polysystem of great hermeneutical possibilities, according to the model proposed by Itamar Even-Zohar. A common historic and institutional context gives cohesion to this polysystem, but the existence of particular national traditions introduces differences within it. The study that we present in this article centers on a precise time and genre —post Civil War poetry— and should be considered as another aspect of this vast analytic territory, which could be extended to other periods and other genres. The Castilian system has been at the center of the polysystem, due in large part to political factors. In the 1960s Castilian hegemony gives rise to a form of polycentrism that would have its most innovative and dynamic foci in Castilian and Catalan literatures respectively. The symbolism-realism dialectic —inherited from the pre-War time— extends across the entire period. Francoist refression produced a politicization of literary creation that subordinated forma aspects to the will to denounce. The realist repertoire, which except for the Basque system manifested mainly in exile, is the principal cohesive factor of the Hispanic systems. When this closed code automates itself in the 1960s, codes that had been marginalized will emerge.

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Schwaller, John F. "Alcalde Vs. Mayor: Translating the Colonial World." Americas 69, no. 3 (January 2013): 391–400. http://dx.doi.org/10.1353/tam.2013.0042.

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In studying the nuances of any legal term from the colonial period in Latin America it is always good to have recourse to the Siete Partidas, the compilation of royal law promulgated, and some say written, by the famous thirteenth-century Castilian monarch, Alfonso X, often called “The Wise.”

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Burns, Robert I. "King Alfonso and the Wild West: Medieval Hispanic Law On the U.S. Frontier." Medieval Encounters 6, no. 1-3 (2000): 80–100. http://dx.doi.org/10.1163/157006700x00031.

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Abstract"Medieval Encounters" include not only interaction between cultures, but also within cultures between widely separated time periods, and even influence by a medieval past upon a present culture or subculture. This can take the form of an evolution from past technologies or mentalities into the present, or even the development of merely analogous modern patterns quite different from the medieval to surface observation. One such artifact was the massive thirteenth-century Romanized law code of Alfonso X the Learned of Castile, called the Siete partidas, that survived within and alongside later Romanized codes throughout the Spanish empire, to acquire "the widest territorial force ever enjoyed by any law book." The medieval Partidas also became a living and formative presence even within the contrasting system of Common Law prevailing in U.S. jurisprudence, particularly in large regions like California, Texas, and Louisiana. This medieval artifact has variously manifested itself during the past century and still emerges in surprising ways in our courts, a relatively invisible ghost from the ancient past inviting study by both medievalists and Americanists, with implications for environmentalism, women's rights, and resource control.

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De la Torre Fazio, Julia. "Martínez-Burgos García, Palma y Rodríguez González, Alfredo (coord.), La Fiesta en el Mundo Hispánico." Boletín de Arte, no. 28 (March 25, 2018): 744–45. http://dx.doi.org/10.24310/bolarte.2007.v0i28.4528.

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De la colaboración interdisciplinar de historiadores, antropólogos e historiadores del arte reunidos en torno al “Seminario de Identidad, Cultura y Religiosidad popular” que desde 1998 organiza la Universidad de Castilla-La Mancha nace La Fiesta en el Mundo Hispánico.

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Juarros-Daussà, Eva, and Tilman Lanz. "Re-thinking balanced bilingualism." Language Problems and Language Planning 33, no. 1 (April 27, 2009): 1–21. http://dx.doi.org/10.1075/lplp.33.1.01jua.

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Traditionally, Catalonia is seen as a successful example of language revitalization, through the achievement and maintenance of a fairly stable Castilian/Catalan bilingualism for the last thirty years or so. Recently, however, Catalonia has experienced significant immigration in the context of globalization. The autonomous government is now supporting an agenda in which Catalan alone is presented as the national language, the language of convergence, while Castilian, despite its long historical presence in the region, is portrayed as one of three hundred languages spoken there today. We examine how this policy interacts with everyday linguistic realities and with a preservationist agenda. Catalan speakers are divided between those who feel liberated from the imposition of Spanish identity and culture and those who fear an exclusivist nationalism which they feel would be anachronistic in the globalized world of today. Spanish speakers, in turn, feel threatened and targeted. New immigrants, coming from all corners of the world, are caught in a climate in which official language policies hardly reflect their own needs. Linguistic policies have to be re-thought to tend to the needs of immigrants while also ensuring the survival of Catalan.

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Earenfight, Theresa. "Political Culture and Political Discourse in the Letters of Queen María of Castilla." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 32, no. 1 (2003): 135–52. http://dx.doi.org/10.1353/cor.2003.0029.

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Vilches, Lorenzo. "La difficile cohabitation du catalan et du castillan." Hermès 56, no. 1 (2010): 43. http://dx.doi.org/10.4267/2042/37392.

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Taylor, Scott K. "Women, Honor, and Violence in a Castilian Town, 1600-1650." Sixteenth Century Journal 35, no. 4 (December 1, 2004): 1079. http://dx.doi.org/10.2307/20477141.

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Whipple Morán, Pablo. "La precaria independencia de la judicatura peruana. La amovilidad judicial desde los inicios de la república hasta el reformismo castillista, 1824-1860." Anuario de Estudios Americanos 76, no. 2 (November 15, 2019): 557. http://dx.doi.org/10.3989/aeamer.2019.2.06.

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Este artículo analiza la dependencia de la judicatura peruana del poder político a través del estudio de las leyes y prácticas referidas a la amovilidad judicial durante los primeros años de la república hasta la reforma al sistema judicial llevada adelante durante el segundo gobierno de Ramón Castilla. El artículo argumenta que lejos de ser una reforma de carácter liberal, como otras impulsadas por la Constitución de 1856, el gobierno de Castilla buscó limitar la independencia de los jueces profundizando en el sometimiento de estos al ejecutivo.

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Valdes, Béatrice, and Jérôme Tourbeaux. "Analyse des facteurs de transmission du basque, du catalan et du galicien en Espagne." Articles 40, no. 1 (December 9, 2011): 39–59. http://dx.doi.org/10.7202/1006631ar.

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Au cours de l’histoire de l’Espagne, les diverses autorités ont essayé d’unifier le pays notamment en promouvant la culture castillane au détriment des particularités identitaires locales, et en interdisant l’usage des langues régionales. Mais, depuis la fin des années 1980, de nouvelles dispositions législatives ont permis de proclamer le caractère co-officiel de certaines langues régionales, et des lois de « normalisation linguistique » réglementent l’emploi de ces langues dans le domaine de l’enseignement. On s’est interrogé sur l’efficacité d’un système d’enseignement bilingue, et par conséquent sur le maintien, ou le déclin, de l’importance du rôle de la famille dans la diffusion des langues, suite à l’introduction des langues régionales dans l’enseignement. Cet article met en évidence que les pouvoirs publics se sont partiellement substitués à la famille quant à la transmission de ce patrimoine culturel que sont les langues régionales, en obligeant leur apprentissage à l’école. C’est la raison pour laquelle la proportion de la population qui maîtrise la langue régionale de sa Communauté autonome augmente, y compris chez les non-natifs.

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Perrone, Sean T. "Clerical Opposition in Habsburg Castile." European History Quarterly 31, no. 3 (July 2001): 323–52. http://dx.doi.org/10.1177/026569140103100301.

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Baelo-Álvarez, Roberto, and Isabel Cantón-Mayo. "Use of information and communication technologies in Castilla & León universities." Comunicar 18, no. 35 (October 1, 2010): 159–66. http://dx.doi.org/10.3916/c35-2010-03-09.

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This paper explores the uses of information and communication technologies (ICT) in the universities of Castilla y León. We believe that the integration of ICT in the universities is essential for the development of a university system in line with the requirements of the knowledge society. This piece of work must be placed within a research that has analyzed the use of ICT in higher education in the universities of Castilla y León. In our view, the uses of ICT in higher education are one of the main key indicators for its level of integration. With this research, whose goals relate to ascertaining the level of integration of ICT in the universities of Castilla y León, we seek to identify the factors that influence the use-avoidance of ICT by the professors, and to describe the uses that they do of ICT in the development of their profession (teaching and research).For this reason, we have conducted an ex-postfacto research with a descriptive and improvement-seeking motivation. Even though the results of this research highlight the widespread use of ICTs within the universities, they also point out that this use is superficial and indicate a lack of actual integration of ICT in the universities of Castilla y León. El presente trabajo se enmarca dentro de una investigación que ha analizado la utilización que se hacen de las tecnologías de la información y la comunicación (TIC) en la educación superior en los centros universitarios de Castilla y León. Bajo nuestra perspectiva los usos de las TIC por parte del docente se conforman como un indicador esencial para conocer el grado de integración que éstas tienen dentro de las universidades. De esta forma los objetivos principales de la presente investigación se encuentran en relación con la indagación sobre el nivel de integración de las TIC existente en los centros universitarios de Castilla y León, tratando de identificar los elementos que influyen tanto en la utilización, como en el no uso de las TIC por parte del docente universitario, para posteriormente hacer un descripción sobre los usos a los que el profesorado destina las TIC en el desarrollo de su actividad profesional, tanto en el ámbito docente, como en el investigador. Para ello se ha llevado a cabo una investigación ex-postfacto, con una orientación descriptiva y de búsqueda de la mejora, cuyos resultados inciden en una generalización en la utilización de las TIC dentro de la educación superior de Castilla y León, aunque se ha de señalar que esta utilización se encuentra referida a unos usos superficiales de las TIC, lo que denota una falta de integración real de las TIC en las universidades de Castilla y León.

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Luton, John W., and Jose S. Gil. "Language and the Preservation of Cultures: Thirteenth Century Castilian and the Bisu of Northern Thailand." International Journal of Interdisciplinary Social Sciences: Annual Review 2, no. 2 (2007): 395–402. http://dx.doi.org/10.18848/1833-1882/cgp/v02i02/52249.

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Herrero P., Luis, María Sanz D., Ignacio González, and José Sanz L. "Economía de la Cultura en Castilla y León: Turismo Cultural y Museos." Gestión Turística, no. 3 (1998): 77–105. http://dx.doi.org/10.4206/gest.tur.1998.n3-05.

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Wasserstein, David, and Heath Dillard. "Daughters of the Reconquest: Women in Castilian Town Society, 1100-1300." Hispanic American Historical Review 66, no. 3 (August 1986): 588. http://dx.doi.org/10.2307/2515469.

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Wasserstein, David. "Daughters of the Reconquest: Women in Castilian Town Society, 1100–1300." Hispanic American Historical Review 66, no. 3 (August 1, 1986): 588–89. http://dx.doi.org/10.1215/00182168-66.3.588.

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Boon, Jessica A. "Violence and the “virtual Jew” in Castilian Passion narratives, 1490s–1510s." Journal of Medieval Iberian Studies 8, no. 1 (September 2, 2015): 110–29. http://dx.doi.org/10.1080/17546559.2015.1077987.

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Ponga, José. "“Wine culture in Castilla Y León: An approach to different meanings in today’s context”." Acta Ethnographica Hungarica 58, no. 2 (December 2013): 287–95. http://dx.doi.org/10.1556/aethn.58.2013.2.3.

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Hair, P. E. H. "Columbus from Guinea to America." History in Africa 17 (January 1990): 113–29. http://dx.doi.org/10.2307/3171809.

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yo e andado veynte y tres años en la mar.y ví todo el levante y poniente,…y e andado la Guinea…The first world empire (truly one on which the sun never set) was created by the union of the crowns of Portugal and Spain in 1580. If the events immediately leading up to the union were unexpected and contingent, the creation of a global hegemony had been adumbrated nine decades earlier, with the almost simultaneous voyages, to west and to east, of Christopher Columbus and Vasco da Gama. What lay behind these voyages on the parts of Portugal and Spain, and hence the respective claims of these nations to have set in motion the process which led to world empire, form the background theme of this paper.Concentration on the heroic figures of Vasco da Gama and Columbus has often prevented historians from appreciating the significance of earlier developments. Writers discussing Columbus and the consequent impact of Spain on the Americas regularly fail to lay sufficient weight on the seventy years of previous Portuguese discovery of the coast of Africa, and therefore on the consequent Portuguese grapplings with the political, economic, and moral problems of culture contact and imperial policy in an Outer Continent. Equally, historians of the Portuguese imperial effort, eager to reach the better-evidenced complexities of the Lusitanian contact with Asia, tend to neglect, not only the Portuguese effort in the South Atlantic, but also the rival Castilian effort in the same ocean—an effort that preceded Columbus and paralleled, to some extent, the deeds of Portugal. Yet, within Iberia the two kingdoms, Portugal and Castile (the latter in process of generating the new kingdom of Spain), were in close and involved contact, not least because the territorial shape of each in the 1490s had only been hammered out during the preceding one hundred years. There is thus a strong case for treating the global expansion of Iberia as a single process and not merely as two coincidental thrusts around the globe, ultimately in opposite directions.

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Acharya, Avidit, David D. Laitin, and Anna Zhang. "‘Sons of the soil’: A model of assimilation and population control." Journal of Theoretical Politics 30, no. 2 (November 12, 2017): 184–223. http://dx.doi.org/10.1177/0951629817737858.

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We model the cultural outcomes of ‘sons of the soil’ conflicts. These are conflicts between the local inhabitants of a particular region and migrants to the region, typically belonging to a dominant national culture. Our goal is to understand the conditions under which migrants assimilate into the local culture, or in which locals assimilate into the national culture. The model has two main actors: a national elite of a dominant ethnic group, and a regional elite seeking to promote the traditional culture of the sons of the soil. Both actors have parallel strategies, viz. assimilating the other group into their culture, controlling the size of the migrant population, doing both, or allowing market forces to determine outcomes. The model has three possible cultural outcomes: the culture tips to that of the sons of the soil; the culture tips to that of the migrant group; or the region remains bicultural, with each group retaining its own culture. We illustrate these outcomes through four cases: (i) Bengalis and Assamese in the Indian state of Assam; (ii) Russians and Estonians in the Ida-Virumaa county of Estonia; (iii) Tamils and Sinhalese in Jaffna and the Eastern Province of Sri Lanka; and (iv) Castilians and Catalans in the autonomous community of Catalonia in Spain.

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Journal articles on the topic 'Castilean culture'

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