Convivencia

Having recently gotten interested in the world of the Catalan medieval rabbi Nachmanides (aka Moses ben Nachman aka Ramban aka Bonastruc ça Porta), I just read the 2002 book The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain, by María Rosa Menocal. I was initially deterred from reading it by some disappointing reviews, but I dived in anyway and quite liked it. It is not a scholarly history nor was Menocal a historian: she was a scholar of medieval Iberian literature, and the book is at its best tracing the world of translators and connections between Arabic, Hebrew, and Romance poetry and poetic forms. There is a 2019 PBS documentary based on the book; I will watch it one of these days.

I looked at some of the reaction to this book and came across a Wikipedia entry for a book entitled https://en.wikipedia.org/wiki/The_Myth_of_the_Andalusian_Paradise by Dario Fernández-Morera. But reading to the bottom of the entry led me to one of the most scathing academic reviews I have run into, entitled The Myth of the Myth of the Andalusian Paradise: The Extreme Right and the American Revision of the History and Historiography of Medieval Spain, by S.J. Pearce, who is a professor in the Department of Spanish and Portuguese at New York University. Thus I stumbled into a war between liberal and far-right historiography, between convivencia and reconquista. Here are some choice quotes from S.J. Pearce:

By cherry-picking evidence, relying on outdated and explicitly partisan scholarship, adopting a messianic and omniscient authorial voice, and misrepresenting his opponents in order to argue against straw men he can vanquish rather than flesh-and-blood ones he cannot, Fernández-Morera uses the case of medieval Spain to further an explicitly extreme right-wing political and conservative Christian political and cultural agenda as it bears upon debates about politics, the establishment of religion, and the very place of the academy in civic life.

and

In addition to criticizing liberal ideas and values, Fernández-Morera situates his historiographical approach on the political new right through his explicit aim of vindicating Spain’s Catholic past in a way that closely mirrors and brings to an Anglophone audience the historiographical jiu-jitsu of Francisco Franco’s nationalist dictatorship, which is articulated clearly in the preamble to the Law of November 24, 1939 Creating the Spanish National Research Council. This law, signed into effect by Franco himself, establishes the council in order to defend Spanish history against Enlightenment thought and the diversity of opinion.

I feel vindicated in reading Menocal, and will follow up with some of her suggested readings.