Monday, June 30, 2014

A SURVEY ON THE MEDIEVAL ISLAMIC ART IN THE ANDALUCIAN REGION

On September 9, 2012, a fourteen-year-old Pakistani Christian girl was released from jail on bail. She was imprisoned over accusations that she had burned pages containing Quran verses. With this is another accusation that her neighboring Muslim cleric had been accused of planting the related evidences against the girl, in her bag. There are other stories of persecution of Christians in Egypt, India, Indonesia, and in some other Muslim-dominated countries.[1] The tension between the Christians and Muslims seems to resurrect in today’s world when inculturation and dialogue had become the songs preferred by many in the realms of religion. The Muslims’ aggressiveness in their intention of expanding and defending their religion in various territories goes back to the Battle of Yarmouk in August 636 AD.[2] They had manifested such desire event to the point of sacrificing lives, either of Christian or Muslim alike, in the process.

In the seeming endless quarrel between Christians and Muslims, there seem to be neither point in the history nor field of interest where Muslims had neither live in peace nor found a common ground with other religions and ideologies. However, a re-reading of Islam’s history in Andalucía can provide an avenue to look for a sacred ground where Muslim can manifest their capacity to dialogue with others, a sacred ground that can be called art.

This paper is an attempt to present the history of Islamic presence in the Andalucian Region of Medieval Spain vis-à-vis the development of a unique Islamic Art in this region unparalleled from the other Islamic territories in Northern Africa, Near East and Middle East. Furthermore, it will attempt to illustrate a dialogue that took place between the Islamic empires and the other religions and culture with whom they had close engagement with, more than a millennium and a quarter ago, through art and architecture.

Islamic Caliphates and Kingdoms in the Iberian Peninsula

In order to understand the presence of Islam and its art in the Medieval Iberian Peninsula (henceforth will be referred to as Andalucía) knowledge of the history of the region is a pre-requisite. This is tied to the early centuries of Islam and its caliphates and kingdoms in the Middle East.

As the Islamic religion rose and flourished, spiritually, from the desserts of the Middle East, in Arabia, in the 7th century, the growth of kingdoms, sprouting from this organized religion, was inevitable. As the people grew to spiritual maturity, they grew in their political outlook, too. Powerful families and tribes formed caliphates and kingdoms. In the early years of the 8th century, the flourishing Ummayad caliphate in Northern Africa and Middle East rose as a superpower in the Islamic world. The thought of expanding its territories was then a ripe idea to further establish its power and capability.[3]

Due to geographical proximity of Andalucía, it had become the natural object of the expansion of the Ummayad Caliphate through the Islamic Tribe of Al-Andalus[4] of Northern Africa. It was just after all across the Gibraltar Strait from the place of their origin.[5]


Spanish Ummayad Caliphate (756-1031)

On one account, in the beginning of the 8th century, the Muslims began to settle in this region of the Peninsula peacefully. They worshipped in a portion of a Roman Catholic church in the area and lived harmoniously with the Christians. Later on, in one account, Abd ar-Rahman I, an Umayyad émigré, asked the Christians to give the church to them. It is presumed that Christians did so for in 785 the construction began for the building of the Great Mosque of Cordova, with no violence recorded for the turn over.[6]

However, on another account, historians do not subscribe to this record of a peaceful turnover of territories and properties of and by the Visigothic Christians. According to these accounts, in 711 the Muslims invaded the southern part of the Peninsula overrunning the Visigothic settlements. They so desired to expand their territory that they wanted to conquer even that which was beyond the Pyrenees, the Frankish Kingdom. Charles Martel, a mayor of the palace, drove away the Muslims from the Frankish kingdom. In his victory in 732 in the so-called Battle of Tour, he was able to contain the Muslims in the south of the peninsula and prevent them from expanding further to Western Europe.[7] 


Able to occupy Andalucía either through peaceful or trouble battles, the Muslims were resolved to make it a place they could call their own. In 785, the Muslims began the construction of the Great Mosque in Cordova. They observed a sense of continuity in the construction of the Mosque. They followed the orientation of existing arcades and other structural components, such as columns, pillars, arches, multiple-leveled arches etc. that they inherited from the banished Visigothic Christians.[8]  


The Ummayad caliphate was synergized in the 10th century when Abd ar-Rahman III proclaimed himself as a caliph.[9] As there was an intensification of the political structure, there was the same movement in the infrastructure of the Caliphate. This could have been a reaction to the Caliphate’s rival the Fatimid Caliphate in the African continent. The successors of Abd ar-Rahman III inherited his same taste and manner of manifesting political power – improvement of the worship complex. As years went by, the Mosque of Cordova was extended, far larger and more splendid than its Visigothic Christian foundation. As the worship complex gained its Islamic identity, contributed by the caliphs’ desire to display their power and audacity, the harmonious ties with other religions and group of people remained. In fact, one of its cupolas can testify to this.

Gold textured mosaics decorate the cupola in the mosque of Cordova, covering the center of the maqsura. It is a splendid work of art deemed by the caliph as something fit to adorn the worship complex dedicated to Allah. In an account of  Ibn Idari, Hakam II ordered the Byzantine emperor to send him a mosaicist and the requisite material to decorate the cupola. Whether it is a command or a request, that is another thing, but what matters is the fact that can be drawn out of it; the caliph wanted something to decorate his worship complex, something beautiful, something pleasing to Allah. Caliph Hakam II thought the Christian mosaic art can do such task, though how foreign it is, even if it comes from the Byzantine culture, from the Christian culture. 


At the completion of the mosque in the term of al-Mansur the caliphate had a clear message: the greatest mosque in the nation, ennobled by a building tradition of two centuries’ standing, had achieved the status of role model worthy of emulation. Furthermore, such great mosque manifested the great force behind it, the caliphate and the power it possesses. At the prime of the caliphate, its territory extended over Zaragosa, Toledo, Merida, Badoz, Medina al-Zahra, Valencia, Alicante, Murcia, Cordoba, Seville, Granada, Malaga, and Almeria of the Iberian Peninsula. It boasted also territories in Northern Africa, that included Ceuta, Tangier and Fez.[10] It also took pride for its exemplary textiles, iron and ivory works, beside achievements in the field of architecture and socio-political structures.


Taifa Kingdoms (1012-1090)

The gradual reconquest of Andalucía, undertakenby the Spanish Catholic Kings, caused the gradual fall of the Ummayad caliphate in 1031. This brought forth the division and creation of parties in the Islamic caliphate, and to its eventual disbandment. These parties were known as Muluk al-Tawa’if  or Taifas(1012-1090).[11] There were twenty six (26) chief-taifa kingdoms, formed out of the Spanish Arabs, Berbers, and Slavs.[12] Intensified forces by the reconquering kings, particularly that of King Alfonso VI of Leon and Castile, forced the divided Muslim kings to call the Almoravids from Western Sahara .


Almoravids (1100-1147)

The Almoravids[13] were asked by the Taifas’ Kings to unite the remaining Muslims of the Taifa kingdoms of Granada, Seville and Badajoz. They were able to merge, politically and culturally the Muslims of Andalucía in the remaining Islamic territories. In the reigns of the Almoravids, the progress and development in the areas of Islamic art and architecture, started during Umayyads’ caliphate, was continued.


The Almoravid leader Yusuf ibn Tashfin led the building of magnificent structures in his kingdom, particularly in Marakush, modern day Morocco. The great Mosque of Tlemcen (1082), of Nedroma (1086), and of Algiers (1096) were some of the complexes built in Morocco through his initiatives. As he penetrated Andalucía in 1086, Yusuf ibn Tashfin was able establish himself as ruler of both Andalucía and the Northern African state of Maghreb, with Marakush as the capital. This gave him the chance to extend the Moroccan Islamic Architecture into the Andalucían Region, and vice versa. The architecture developed in Andalucía, exemplified in the great Mosque of Cordoba, influenced the buildings in Maghreb. Thus both architecture of these states, governed by the Almoravids, influenced one another.


In the great Mosque of Tlemcen, the concept of emphasizing the central aisle to the mihrab, which gives the direction of prayer towards Mecca, is observed. This was inspired by that of Cordoba, especially in its use of a horseshoe-shaped opening, its polygonal niche, and the dome above the mihrab. The use of vegetal ornamentation (of fine leaf and flower paintings) in Tlemcen’s dome manifests the influence of other art developed in the peninsula, particularly from Saragossa. Kubisch states:

The fine leaf and flower paintings (in Tlemcen’s dome) are reminiscent of comparable motifs on the stucco panels of the Aljaferia of Saragossa (1049/50-1082/83), that famous palace which, with its outstanding art decoration, is exceptional example of 11th century Spanish Taifa art. The building of the Aljaferia of Saragossa was completed at roughly the time when work on the great mosque of Tlemcen was begun. As a result of this we can infer that Andalusian artists moved into the Maghreb after the local taifa courts could offer them no further appropriate commission. [14]   


Through the emigration of the craftsmen, who were considered as the repository of purified Ummayad art traditions, from the peninsula to Morocco and Marrakesh, Islamic art developed in Andalucía was transmitted to the Almoravid region in Northern Africa. On the contrary, very few art techniques from the latter had been conveyed to the former. This is so because the Almoravid empire treat Maghreb and the rest of their Northern African territory as the center of their empire. Andalucía was only an extension of the empire.[15] There was a tendency to move all that is valuable in the periphery to the center, though in the southeast of modern day Spain, in Murcia, stand several medieval Islamic buildings characterized by the Almoravid elements. With the then continuous struggle for dominance and control of Andalucía against the reconquering Catholic Kingdoms, art and architecture was focused on fortresses and fortifications, vis-à-vis worship complexes.

Thus, in the final years of the Almoravid empire, one can characterize the art and architecture that it had developed as a harmonious incorporation of both Ummayad and Taifa art, from Andalucía, with the art from the Eastern territories particularly those promoted in Iraqi Abbasids and Egyptian Fatimids.[16] The Almoravids were able to unite not just the quarreling party kingdoms, but also the art and architecture from West (Andalucía) and East (Northern Africa).   

Almohads (1130-1229)

In 1130, the Almohads took over the territories governed by the Zirids, Hammadids, and Almoravids in Northern Africa and in Andalucía, respectively, though it was not until 1148 that the empire was annexed to Andalucía. Known as religious traditionalists, the Almohads took as their mission, the purification of the prevailing beliefs, art and architecture from elements that they saw as something offensive to them.[17]  The growth of this empire can be characterized by two phenomena in the field of art, namely first, the rise of art developed in Andalucía, influencing other territories of the empire, and second, the unqualified imposition of an official style.[18]


There are two buildings in Marrakech that exemplify the Almohads’ art and architecture, namely the Kutubiyah, completed in 1158, and the monument in Tinmal, built in honor of Ibn Tumart, the founder of the Almohads movement, commissioned in 1153-1154.



In Andalucía, the Almohad architecture is evident in the mosque built in Seville, which was converted into the Cathedral of the place, after the Reconquisita period. It is patterned out of the plan in Kutubiyah at Marrakech. Its famous minaret, La Giralda, is comparable with those in Marrakech and Hassan Mosque in Ribat.

The Almohads saw the propagandistic dimension of the religious and secular complexes. Each mosque built showcased Islam’s tawhid or divine unity. It is a truth that Muslims held with great esteem. Each fortress would like to communicate their readiness to defend their faith and society whenever challenged. 

One novelty that the Almohad empire contributed in the development of the Islamic art and architecture in Andalucía is the distillation of the use of vegetation and plants as art ornamentations, an art originating from the Ummayads. The purist framework of the Almohads demanded for stringent and traditional artistic and religious expressions, based on rationalized norms. One could not simply use anything out of his whims and fancy. In such atmosphere, a tension between reason and freedom of artistic expression had developed that time. Such pressure from the purist Almohad lords encouraged the development and use of the Eastern art in Andalucía, such as the use of simplified plant ornamentations. This simplified type of ornamentation can be traced back to the earlier Abbasid period. It is used in Samara, a palace outside of Baghdad. From hence forward, the digitations of plant elements as art ornaments had become an acceptable form of art in Almohad-run Andalucía. The plant ornamentations facilitated the exercise of the so-called artistic freedom without sacrificing the desired discipline and purity that the Almohad purist wanted. The Almohads plant ornamentation, after distillation from its Ummayad and Abbasid predecessors, is typified by the use of elongated, curved palms set on a smooth ground. Each leaf used advanced the purist belief of the new empire.  
     

As the Almohads grew in wealth and power, in Northern Africa and in the Peninsula, the desire of the Spanish kings to reconquer the entire Andalucía also grew. In 1229, accumulated defeats gained by the Almohads from the advancing Christian reconquering forces broke the backbone of the Islamic empire in Andalucía, ending the century-old rule of the Almohads in the Iberian Peninsula.    

Nastrids of Granada (1232-1492)

As the Almohad rule was banished from the peninsula and contained in their African territories, the power to rule the remaining Islamic territories in Andalucía dangled to local rulers and governors. It was reminiscent of the Taifa-Kingdoms-setup.  Out of these disputing provincial princes rose the Nastrid family as a ruling class capable of uniting, once again, the Muslims of the remaining Islamic Andalucía. Indeed, the Nastrids will be put into history books as the last Islamic kingdom in the Western Europe, having Granada as their last foothold. 

The Nastrid kingdom of Granada had been in a defensive mood for the 250 years of its existence, keen to protect their kingdom from the advancing Catholic troops. Remarkably, despite the combative atmosphere, the kingdom was able to progress in art and architecture, becoming the last bastion of refined cultured of Andalusian-Arab culture.[19]

The kingdom was founded by Muhammad ibn Yusuf ibn Nasr. In 1229, as the Almohads fell, he ceased the opportunity to establish his own kingdom, as the other members of nobility did that time. In April 18, 1232, he instituted the kingdom of Nasrid with himself as the sultan. He took ‘Muhammad I’ as his new name. What followed then were series of conquest en route to the expansion of his kingdom. He was able to conquer Jaen, Guadix, Baza, and Granada, making the latter the capital of his kingdom.

Muhammad I deemed it to be necessary to create allegiance to the reconquering Catholic Kings, to secure his kingdom in Andalucía, and expand it further. He also entered into a pact with the Merinids of Morocco, for the purpose he had before with the Catholic Kings. Thus he was able to neutralize the forces outside his kingdom.  Notable among the Catholic kings with whom he had an agreement was King Fernando III of Castile. He accepted the latter as his sovereign and even helped him in the latter’s capture of Seville. Muhammad I’s son, Muhammad II, proved to be the rightful successor to the throne of his father. In his watch, the kingdom of Nastrid entered to various alliances with the Catholic kingdoms enabling him to expand his territories in some parts of Castile, though in the beginning of his term, he thought of destroying these kingdoms by uniting the Muslims in Northern Africa and Morocco. Their successors to the throne faced a lot of challenges in securing their territories from the Catholic Kings and other Moroccan Kings who were all desirous of enlarging their territories.      

The Nastrid kingdom reached its peak during the rule of Yusuf I and Muhammad V. These two great sultans built the famous Alhambra on the hills of Granada. Yusuf I sealed several peace treaties with Castile and Morocco in 1336. The relatively peaceful air enabled the sultan to focus to his passion for building. He initiated the extension of Alhambra. It was in the time of Muhammad V that the construction and adornment of Alhambra went in full-blast. It was through him that Alhambra attain the magnificence it has until today.

After Muhammad V, Granada was invaded by Castilian forces. What followed then was series of disputes and political crisis among the emirs fighting for the succession to the throne. The discord between Muslims was seen by the reconquering forces as a seam from the rip of destruction was possible. The marriage of Fernando of Aragon and Isabella of Castile marked the beginning of the Islamic presence in Andalucía. Their marriage implied the merging of the two kingdoms of Aragon and Castile, thus positing a great threat to the trodden Islamic kingdom. The Nastrid continued to hold the center of Islamic forces in Andalucía until 1491, when the siege was so violent for the Muslims. The last sultan, eventually capitulated in exchange for a safe passage to Morocco, only to die in that place in 1527, fighting for another King.

On January 2, 1492, Ferdinand and Isabella, the Catholic Monarchs, entered the Alhambra without any experience of struggle at the head of their military entourage, signaling the end of the Islamic presence in Andalucía.  

Conclusion

Muslims of Andalucía in the Medieval Ages had a penchant in observing continuity and attaining legitimacy.[20] The exposition of the historical and aesthetical development presented above provides an inkling on how Muslims live the aforementioned inclination. They were able to manifest the observance of continuity of ideologies and belief of their predecessors, whether Christian or Muslim predecessors, through art and architecture. Through the development of worship complexes for Allah, from the ground of Roman temples and Catholic churches and the utilization of the existing structures and technologies, they had showed their ability to see that which may be pleasing to the eyes of their God, regardless of its origin, whether originating from the pagans or from the Catholics. The Almohads greatly illustrated this sense of continuity, though with caution and reservation.[21]

One of the concrete evidences of the observance of continuity is a cupola in the Great Mosque of Cordova, built during the time of the Umayyads. The cupola, as mentioned above, was decorated by the caliph using the techniques employed by the mosaicists from the Christian Byzantium empire, even asking the Christian emperor to send mosaicists to do the work of decorating his Islamic worship complex. Thus, it had been a part of their subsistence as an empire to use non-Islamic methods, techniques, knowledge, and the likes in order to put forward their desired ends, regardless of their pagan and Christian origins, however, leaving enough space for the infusion of Islamic identity.[22] 
 
Some buildings and arts, in the Middle Ages in Andalucía, represent the leading political and religious currents. [23] The vast worship and palace complexes of the Ummayyads showcase the vastness of their power in the region. The graceful and purified plant ornamentations of the Almohads communicate their religious ideology of purism.  And the fortress-like palace complex of Alhambra in Granada demonstrates the perilous atmosphere in which the last Islamic Kingdom in Andalucía lived. There is hairline distinction between the Islamic religious and secular art and architecture developed in Andalucía, especially under the Almohads.  There is an imprecise borderline between religious and civil architecture. It was all embracing capable of absorbing all aspects of their life.[24] Thus, the preservation, utilization, and development of some forms of Christian arts and architecture by the Andalucían Muslims, during this era, either in religious or secular buildings complexes, may suggest the religious current pervaded throughout the region between the Muslims and Christian, more so the religious attitude of the Muslims towards the Christians.   




[1] Bobby Ghosh/ Sana’a, The end of Al-Qaeda?, TIME, September 17, 2012 p 18
[2] www. http://muslim-academy.com/role-of-khalid-bin-waleed-in-the-battle-of-yarmouk/ date accessed September 31, 2012.
[3] William Shepard, Introducing Islam (New York: Routledge, 2009), 38. 
[4] From a Visigothic word meaning ‘homeless.’ It is from the name of this tribe that the region is named after, a name given most probably by the Visigothic tribes who were the original settlers of the region.
[5] Christian Ewert, “The Presence of Islam and Islamic Art; the caliphate of Cordova and its wake,” in Art and Architecture of Spain, ed. Xavier Barral Altet (Spain: Bulfinch Press book, 1998), 203.
[6] Ibid.
[7] Daniel Medley, The Moorish Invasion of Spain and the Christian Reconquest  (http://staff.esuhsd.
org/balochie/studentprojects/moorchristian/index.html accessed September 2, 2012)
[8] Ewert, The Presence of Islam and Islamic Art; the caliphate of Cordova and its wake, 204.
[9] The word means a ruler of the Islamic world.
[10] Markus Hattsein, “Spain and Morocco,” in ISLAM: Art and Architecture, ed. Markus Hattsein and Peter Delius (Cologne: Konemann Verlagsgesellschaft mbH, 2000), 210.
[11] Richard Ettinghausen, Oleg Grabar, and Marilyn Jenkins-Madina, Islamic Art and Architecture 650-1250 (Singapore: Yale University Press, 2001) 269-288.
[12] Markus Hattsein, “Almoravids and Almohads,” in ISLAM: Art and Architecture, ed. Markus Hattsein and Peter Delius (Cologne: Konemann Verlagsgesellschaft mbH, 2000), 245.
[13] From the word Al-murabitum meaning ‘The men of the Ribat’
[14] Natascha Kubisch, “Architecture of the Almoravids and Almohads,” in ISLAM: Art and Architecture, ed. Markus Hattsein and Peter Delius (Cologne: Konemann Verlagsgesellschaft mbH, 2000), 255-256.
[15] Fernando Valdes Fernandez, “Moorish Art, from the time of the Almohads to the fall of Granada,” in Art and Architecture of Spain, ed Xavier Barral I. Altet (Spain: Bulfinch Press book, 1998), 225.
[16] Fernandez,  226.
[17] Ewert, The Presence of Islam and Islamic Art; the caliphate of Cordova and its wake,, 221.
[18] Fernandez, 231.
[19] Markus Hattstein, “Nastrid Kingdom: History,” in ISLAM: Art and Architecture, ed. Markus Hattsein and Peter Delius (Cologne: Konemann Verlagsgesellschaft mbH, 2000)
[20] Fernandez, Moorish Art, from the time of the Almohads to the fall of Granada, 231.
[21] Ibid. 231.
[22] Ibid. 226.
[23] Ewert, The Presence of Islam and Islamic Art; the caliphate of Cordova and its wake, 203.
[24] Ibid. 221. 

THE LOST

Whenever you hear the parable of the lost sheep, have you ever asked yourselves, “What is the reason of the lost sheep in leaving its flock, the flock being tended by the Good Shepherd?” Why did the lost sheep leave its flock, if its Shepherd gave everything that it needed? As the psalm says,

The Lord is my Shepherd
I have everything I need
Fresh and green are the pastures
Where he leads me to rest
           
A sheep, in its entire life, looks for water and grass in order to survive. A shepherd tends a sheep to help and guide it in its search for its necessities. A shepherd can be good or bad. A good shepherd never fails to give what is the best for his sheep; for he is the one who knew, more than the sheep, what will make its condition better than its previous one. The relationship of a sheep with its shepherd is comparable with our relationship with God. God is our shepherd, a good shepherd. He gives what is the best for us, for he is the only one who knows what is the best for us. 
  

In the psalm, it is clearly illustrated the kind of care that the Good Shepherd gives to his sheep; I have everything I need, Fresh and green are the pastures, a care that gives only the best. But the sheep in the parable was unsuccessful in appreciating this care that the Good Shepherd had provided to it. The sheep’s failure in giving importance to the love and care of its shepherd is pretty similar with the failure that we commit sometimes. We sometimes fail to see and value the things that our good Lord has done for us, even though these things are the best for us. 

Why did then the sheep fail to appreciate these things if they were the best stuffs? On our case, why do we fail to value the efforts of our Lord who is always for the betterment of our condition? 

After hours of reflection I came up with this principle “Nothing is desired unless known.” No one can desire something that he or she doesn’t know. That is very true. How can a student desire for real good grade if he doesn’t know what the real meaning of good grade is? Maybe he can desire for good grade even though he doesn’t know the meaning of good grade. But is that a real good grade? Of course not. It is only labeled with the word “good grade” but it doesn’t contain and possess the real definition of a good grade. This principle is applicable in the case of the lost sheep, and of course, also in ours. The lost sheep surely desired for a green and fresh pasture. The Good Shepherd, knowing the best for his sheep, gave a green and fresh pasture for it. The conflict is that their definition with the green and fresh pasture did not meet the point of equivalence; in short they have the different meaning of the green and fresh pasture; of the best thing. So even though the Good Shepherd gave the real best thing for the sheep, still the sheep was dissatisfied and continued to search for the thing that would meet his definition of what is best, and eventually got lost. In our lives, we sometimes act foolishly. We tend to desire things which we already have. We fail to see these things as desirable; as good. For example, for most of us, happiness means living comfortably in a fully air-conditioned house and possessing everything we desire. That is happiness. Chances are, we will work hard to achieve this so-called “happiness” to the point that we are already missing the things in front of us that offer happiness greater than the happiness being offered by an air-conditioned house, just like the simple smile from a brother. 


In a similar case, when things seem went wrong, we often question God; Why Lord? Why did you let me eat this food? Why did you let this war happen? We asked God because we fail to understand the will of God. We fail to see the goodness that is masked and hidden in these situations. Yes, it is true that God’s will is bitter and painful, sometime. But in the end it will be as “sweet as a fresh honey serve in a silver platter”. We only need to learn to perceive things the way God perceives. And by this, learning to let God’s Will works in our life will follow with the feeling of delight and happiness. 

At the end of the parable, the Good Shepherd searched for the lost sheep, found it and brought it back where it belonged, which was in the bosom of his care and love. God will always approach us, tap us in our shoulder and remind us that we don’t really belong to this transient world; we deserve the best; the best that he is offering to us.


So let us pray to our good Lord, that He may help us to see things the way He wants us to see them, for us to appreciate these things as the things which are best for us.