Bad Christians, New Spains : Muslims, Catholics, and Native Americans in a Mediterratlantic World

"This book centers on two inquisitorial investigations, both of which began in the 1540s. One involved relations of Europeans and Native Americans in the Oaxacan town of Yanhuitlan (in New Spain, today's Mexico). The other involved relations of Moriscos (recent Muslim converts to Catholicism) and Old Christians (people with deep Catholic ancestries) in the Mediterranean kingdom of Valencia (in the "old" Spain). Although separated by an ocean, the social worlds preserved in these inquisitorial files share many things. By bringing the two inquisitions together, Hamann reveals how very local practices and debates had long-distance parallels, parallels that reveal larger entanglements of the early modern world. Through a dialogue of two microhistories, he presents a macrohistory of large-scale social transformation. We see how attempts in both places to turn old worlds into new ones were centered on struggles over materiality and temporality. By paying close attention to theories (and practices) of reduction and conversion, Hamann suggests we can move beyond anachronistic models of social change as colonization, and place early modern concepts of time and history at the center of our understandings of the sixteenth-century past. Overall, this project intervenes in major debates from both history and anthropology: about the writing of global histories, our conceptualizations of the colonial, the nature of religious and cultural change, and the roles of material things in social life and the imagination of time."--[Page i] This Book Centers On Two Inquisitorial Investigations, Both Of Which Began In The 1540s. One Involved Relations Of Europeans And Native Americans In The Oaxacan Town Of Yanhuitlán (in New Spain, Today's Mexico). The Other Involved Relations Of Moriscos (recent Muslim Converts To Catholicism) And Old Christians (people With Deep Catholic Ancestries) In The Mediterranean Kingdom Of Valencia (in The Old Spain). Although Separated By An Ocean, The Social Worlds Preserved In These Inquisitorial Files Share Many Things. By Bringing The Two Inquisitions Together, Hamann Reveals How Very Local Practices And Debates Had Long-distance Parallels, Parallels That Reveal Larger Entanglements Of The Early Modern World. Through A Dialogue Of Two Microhistories, He Presents A Macrohistory Of Large-scale Social Transformation. We See How Attempts In Both Places To Turn Old Worlds Into New Ones Were Centered On Struggles Over Materiality And Temporality. By Paying Close Attention To Theories (and Practices) Of Reduction And Conversion, Hamann Suggests We Can Move Beyond Anachronistic Models Of Social Change As Colonization, And Place Early Modern Concepts Of Time And History At The Center Of Our Understandings Of The Sixteenth-century Past. Overall, This Project Intervenes In Major Debates From Both History And Anthropology: About The Writing Of Global Histories, Our Conceptualizations Of The Colonial, The Nature Of Religious And Cultural Change, And The Roles Of Material Things In Social Life And The Imagination Of Time. Cover Half Title Series Information Title Page Copyright Page Dedication Table of contents Illustrations Acknowledgments Preface Introduction What is to come Notes 1 Ashes and silkworms In the Rain Place By the shores of the Mediterranean Traditions of comparison Transoceanic symmetries Transoceanic asymmetries Coda: The Mediterratlantic manuscripts of Fernández de Oviedo y Valdés Notes 2 Geographies of discord Geographies of discord in the Nochixtlán Valley Geographies of discord in Valencia and beyond Inquisitorial dialogues Notes 3 Catholic Catholicisms “In my lands I am king and pope”/“He was bishop and pope in his town” The secular sacred Catholic Catholicism Islamic popes The popes of Yanhuitlán Notes 4 The poverty of economy Two myths of Spanish greed Against economy: Jurisdiction Against economy: Evocation Circulating gods Hidden parchment Notes 5 Ruination The two new ruins Ruins and the Catholic Church Ruins in the Muslim West Ruins in Mesoamerica Remembrance and ruination Other clothes, other customs Notes 6 The excavation of the dead From ornament to Purgatory Archaeologies of death “God did not wish that she should be buried in the cemetery” Notes 7 Chronologies at war In the time of the Muslims In the time of their gentility Other times, other customs The myth of the forty years Competing futures Notes Conclusions: Conversion, reduction, and early modern empire Conversions of the soul Good Christianities Reduction Notes Epilogue Notes Works cited Archives Published materials Index This book centers on two inquisitorial investigations, both of which began in the 1540s. One involved the relations of Europeans and Native Americans in an Oaxacan town (in New Spain, today's Mexico). The other involved relations of Moriscos (recent Muslim converts to Catholicism) and Old Christians (people with deep Catholic ancestries) in the Mediterranean kingdom of Valencia (in the'old'Spain).Although separated by an ocean, the social worlds preserved in the inquisitorial files share many things. By comparing and contrasting the two inquisitions, Hamann reveals how very local practices and debates had long-distance parallels that reveal the larger entanglements of a transatlantic early modern world. Through a dialogue of two microhistories, he presents a macrohistory of large-scale social transformation. We see how attempts in both places to turn old worlds into new ones were centered on struggles over materiality and temporality. By paying close attention to theories (and practices) of reduction and conversion, Hamann suggests we can move beyond anachronistic models of social change as colonization and place questions of time and history at the center of our understandings of the sixteenth-century past. The book is an intervention in major debates in both history and anthropology: about the writing of global histories, our conceptualizations of the colonial, the nature of religious and cultural change, and the roles of material things in social life and the imagination of time.