Robin Vose – författare

With their active apostolate of preaching and teaching, Dominican friars were important promoters of Latin Christianity in the borderlands of medieval Spain and North Africa. Historians have long assumed that their efforts to convert or persecute non-Christian populations played a major role in worsening relations between Christians, Muslims and Jews in the era of crusade and reconquista. This study sheds light on the topic by setting Dominican participation in celebrated but short-lived projects such as Arabic language studia or anti-Jewish theological disputations alongside day-to-day realities of mendicant life in the medieval Crown of Aragon. From old Catalan centers like Barcelona to newly conquered Valencia and Islamic North Africa, the author shows that Dominican friars were on the whole conservative educators and disciplinarians rather than innovative missionaries - ever concerned to protect the spiritual well-being of the faithful by means of preaching, censorship and maintenance of existing barriers to interfaith communications.

With their active apostolate of preaching and teaching, Dominican friars were important promoters of Latin Christianity in the borderlands of medieval Spain and North Africa. Historians have long assumed that their efforts to convert or persecute non-Christian populations played a major role in worsening relations between Christians, Muslims and Jews in the era of crusade and reconquista. This study sheds light on the topic by setting Dominican participation in celebrated but short-lived projects such as Arabic language studia or anti-Jewish theological disputations alongside day-to-day realities of mendicant life in the medieval Crown of Aragon. From old Catalan centers like Barcelona to newly conquered Valencia and Islamic North Africa, the author shows that Dominican friars were on the whole conservative educators and disciplinarians rather than innovative missionaries - ever concerned to protect the spiritual well-being of the faithful by means of preaching, censorship and maintenance of existing barriers to interfaith communications.

What do clothing, bathing, or dining habits reveal about one's personal religious beliefs? Nothing, of course, unless such outward bodily concerns are perceived to hold some sort of spiritual significance. Such was the case in the multireligious world of medieval Spain, where the ways in which one dressed, washed, and fed the body were seen as potential indicators of religious affiliation. True faith might be a matter of the soul, but faith identity could also literally be worn on the sleeve or reinforced through performance of the most intimate functions of daily life.The significance of these practices changed over time in the eyes of Christian warriors, priests, and common citizens who came to dominate all corners of the Iberian peninsula by the end of the fifteenth century. Certain "Moorish" fashions occasionally crossed over religious lines, while visits to a local bathhouse and indulgence in a wide range of exotic foods were frequently enjoyed by Muslims, Christians, and Jews alike. Yet at the end of the Middle Ages, attitudes hardened. With the fall of Granada, and the eventual forced baptism of all Spain's remaining Muslims, any perceived retention of traditional "Moorish" lifestyles might take on a sinister overtone of disloyalty and resistance. Distinctive clothing choices, hygienic practices, and culinary tastes could now lead to charges of secret allegiance to Islam. Repressive legislation, inquisitions, and ultimately mass deportations followed.To Live Like a Moor traces the many shifts in Christian perceptions of Islam-associated ways of life which took place across the centuries between early Reconquista efforts of the eleventh century and the final expulsions of Spain's converted yet poorly assimilated Morisco population in the seventeenth. Using a wealth of social, legal, literary, and religious documentation in this, her last book, Olivia Remie Constable revealed the complexities and contradictions underlying a historically notorious transition from pluralism to intolerance.

What do clothing, bathing, or dining habits reveal about one's personal religious beliefs? Nothing, of course, unless such outward bodily concerns are perceived to hold some sort of spiritual significance. Such was the case in the multireligious world of medieval Spain, where the ways in which one dressed, washed, and fed the body were seen as potential indicators of religious affiliation. True faith might be a matter of the soul, but faith identity could also literally be worn on the sleeve or reinforced through performance of the most intimate functions of daily life.The significance of these practices changed over time in the eyes of Christian warriors, priests, and common citizens who came to dominate all corners of the Iberian peninsula by the end of the fifteenth century. Certain "Moorish" fashions occasionally crossed over religious lines, while visits to a local bathhouse and indulgence in a wide range of exotic foods were frequently enjoyed by Muslims, Christians, and Jews alike. Yet at the end of the Middle Ages, attitudes hardened. With the fall of Granada, and the eventual forced baptism of all Spain's remaining Muslims, any perceived retention of traditional "Moorish" lifestyles might take on a sinister overtone of disloyalty and resistance. Distinctive clothing choices, hygienic practices, and culinary tastes could now lead to charges of secret allegiance to Islam. Repressive legislation, inquisitions, and ultimately mass deportations followed.To Live Like a Moor traces the many shifts in Christian perceptions of Islam-associated ways of life which took place across the centuries between early Reconquista efforts of the eleventh century and the final expulsions of Spain's converted yet poorly assimilated Morisco population in the seventeenth. Using a wealth of social, legal, literary, and religious documentation in this, her last book, Olivia Remie Constable revealed the complexities and contradictions underlying a historically notorious transition from pluralism to intolerance.

For more than four hundred years, the Catholic Church’s Index Librorum Prohibitorum struck terror into the hearts of authors, publishers and booksellers around the world, while arousing ridicule and contempt from many others, especially those in Protestant and non-Christian circles. Biased, inconsistent and frequently absurd in its attempt to ban objectionable texts of every conceivable description – with sometimes fatal consequences – the Index also reflected the deep learning and careful consideration of many hundreds of intellectual contributors over the long span of its storied evolution. This book constitutes the first full study of the Index of Prohibited Books to be published in English. It examines the reasons behind the Church’s attempts to censor religious, scientific and artistic works, and considers not only why this most sustained of campaigns failed, but what lessons can be learned for today’s debates over freedom of expression and cancel culture.

This book is a collaborative contribution that expands our understanding of how interfaith relations, both real and imagined, developed across medieval Iberia and the Mediterranean. The volume pays homage to the late Olivia Remie Constable’s scholarship and presents innovative, thought-provoking, interdisciplinary investigations of cross-cultural exchange, ranging widely across time and geography. Divided into two parts, “Perceptions of the ‘Other’” and “Interfaith relations,” this volume features scholars engaging with church art, literature, historiography, scientific treatises, and polemics, in order to study how the religious “Other” was depicted to serve different purposes and audiences. There are also microhistories that examine the experiences of individual families, classes, and communities as they interacted with one another in their own specific contexts. Several of these studies draw their source material from church and state archives as well as jurisprudential texts, and span the centuries from the late medieval to early modern periods.