Filomena Barros
Universidade de Évora, Departamento de Historia, Faculty Member
Entre 1556 e 1558 uma onda de repressão abate-se sobre a comunidade mourisca de Setúbal, levando ao aprisionamento e posterior julgamento no Tribunal do Santo Ofício de Lisboa, de um conjunto significativo de indivíduos, que, em alguns... more
Entre 1556 e 1558 uma onda de repressão abate-se sobre a comunidade mourisca de Setúbal, levando ao aprisionamento e posterior julgamento no Tribunal do Santo Ofício de Lisboa, de um conjunto significativo de indivíduos, que, em alguns casos abrange, mesmo, estruturas familiares. Embora os percursos de vida sejam, naturalmente, distintos, o grupo apresenta uma homogeneidade em muitos aspetos da sua vivência: o facto de ser constituído maioritariamente por elementos da primeira geração fixada no reino, estendendo-se a perseguição inquisitorial depois à segunda, já nascida em Portugal; um percurso que, do cativeiro, transitou para a liberdade (com algumas exceções); uma origem comum, em que predominam o que parecem ser berberes marroquinos, que, identitariamente, acaba por assimilar outros elementos alógenos; um espaço de trabalho centrado na Ribeira de Setúbal, envolvendo tanto mulheres como homens; enfim, uma vontade de fazer comunidade, que se manifesta em reuniões e cerimónias públicas, nomeadamente funerárias, e no fenómeno dos casamentos dentro do grupo, alianças que necessariamente consolidam a relação entre os seus membros.
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We present here some of the results of the ongoing project Évora 3d, a project in collaboration between Évora’s Municipality and the research centres CHAIA and the CHIDEUS of the University of Évora - Portugal. This specific phase seeks... more
We present here some of the results of the ongoing project Évora 3d, a project in collaboration between Évora’s Municipality and the research centres CHAIA and the CHIDEUS of the University of Évora - Portugal.
This specific phase seeks to create a 3D model, via the study of ancient medieval documents that will describe the plan of the city during the XIV-XV sec. AD.
The initial textual database of building structures has been created and will serve as a base for the reconstruction of each architectonic element of the ancient town. The same database will also be used for the translation of the historical information facts to a more engaging format for the final audience.
After the creation of the database, a first reconstruction attempt of architectonic elements and housing proposals will be pursued, allowing the creation of a first hybrid and dynamic 3d model. A new methodology for the public interpretation will be explored during the visualization stage, and while the Islamic Town has been presented with a fixed rendered output to the audience, this time around the final model will be visualized in real-time.
The initial hybrid 3d model will be inserted into a new 3d online platform (currently in development) enabling the editing of the initial 3d model, as well as the presentation of the facts, such as the socio-economic aspects of the town during this period. This will be presented to the public with a possible new exhibition throughout 3d digital storytelling techniques. The attempt will be to allow a full immersive experience, not only in terms of the unique approach to the reconstruction phase, but also when considering the models scale and the new instruments available for their presentation.
This specific phase seeks to create a 3D model, via the study of ancient medieval documents that will describe the plan of the city during the XIV-XV sec. AD.
The initial textual database of building structures has been created and will serve as a base for the reconstruction of each architectonic element of the ancient town. The same database will also be used for the translation of the historical information facts to a more engaging format for the final audience.
After the creation of the database, a first reconstruction attempt of architectonic elements and housing proposals will be pursued, allowing the creation of a first hybrid and dynamic 3d model. A new methodology for the public interpretation will be explored during the visualization stage, and while the Islamic Town has been presented with a fixed rendered output to the audience, this time around the final model will be visualized in real-time.
The initial hybrid 3d model will be inserted into a new 3d online platform (currently in development) enabling the editing of the initial 3d model, as well as the presentation of the facts, such as the socio-economic aspects of the town during this period. This will be presented to the public with a possible new exhibition throughout 3d digital storytelling techniques. The attempt will be to allow a full immersive experience, not only in terms of the unique approach to the reconstruction phase, but also when considering the models scale and the new instruments available for their presentation.
Research Interests:
Inclusões, exclusões e interações entre os membros dos três credos definem uma perspetiva identitária de judeus e muçulmanos no Reino português, naturalmente mutável ao longo dos tempos. Entre o aparato legislativo do poder cristão e uma... more
Inclusões, exclusões e interações entre os membros dos três credos definem uma perspetiva identitária de judeus e muçulmanos no Reino português, naturalmente mutável ao longo dos tempos. Entre o aparato legislativo do poder cristão e uma pragmática vivência quotidiana nos centros urbanos, joga-se uma complexa teia de relações, apenas possível de examinar através de uma visão global da problemática. De facto, as distintas dimensões deste relacionamento participam de díspares escalas de análise, por vezes, aparentemente contraditórias, mas que participam de uma mesma realidade sociológica que caracteriza o medievo ibérico.
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As terras dizimadoras, propriedades régias exploradas por muçulmanos, sobre as quais incidia apenas o dízimo ao monarca, constituem-se como uma realidade que advém da conquista cristã do território. A doação dessas propriedades, em Loulé,... more
As terras dizimadoras, propriedades régias exploradas por muçulmanos, sobre as quais incidia apenas o dízimo ao monarca, constituem-se como uma realidade que advém da conquista cristã do território. A doação dessas propriedades, em Loulé, ao cavaleiro da casa do rei Diogo Fernandes, em 1511, obriga o almoxarifado à elaboração de um novo tombo, que reconstitua a realidade pretérita dessas propriedades régias. O resultado prova uma evolução dessa tipologia fundiária, que remete ainda para terras apenas dizimadoras mas que, paralelamente, consigna também a evolução para a enfiteuse.
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Os muçulmanos do reino português são pontualmente convocados pelo monarca para exercer funções diplomáticas no reino de Granada. Ligados à comuna de Lisboa, com que o rei mantém relações privilegiadas e homens da sua confiança, estes... more
Os muçulmanos do reino português são pontualmente convocados pelo monarca para exercer funções diplomáticas no reino de Granada. Ligados à comuna de Lisboa, com que o rei mantém relações privilegiadas e homens da sua confiança, estes muçulmanos serão convocados por Afonso V, para uma missão junto ao sultão mameluco Īnāl. O monarca, embora de forma indireta, pretende intervir sobre Jerusalém, na proteção dos cristãos dessa cidade. A utilização destes muçulmanos nas relações com o dār al-islām remete para a relevância de um equilíbrio político no Mediterrâneo que passa também pelo fenómeno sociológico das minorias étnico-religiosas.
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In April 1454 (858 H), the Muslims of Lisbon sent a letter to the Mamluk sultan Īnāl (857/1453-865/1461) with the purpose of interceding on behalf of the Christians of Jerusalem. Allegedly, they had been forced to do so by Afonso V, king... more
In April 1454 (858 H), the Muslims of Lisbon sent a letter to the Mamluk sultan Īnāl (857/1453-865/1461) with the purpose of interceding on behalf of the Christians of Jerusalem. Allegedly, they had been forced to do so by Afonso V, king of Portugal, on pain of suffering violence to their religious freedom. They argued that the restrictive measures endured by the Christian minority in that sacred city would be returned, and even stepped up. This discourse, which naturally assumes a rhetorical and demagogic tone, takes the issue into the psychological ground, in the hope of influencing the response to their appeal. Aside from its immediate and explicit content, however, this letter expresses above all a political agenda in which minorities on both sides of the Mediterranean play a significant part. The two Muslims from Lisbon, Abū al-‘Abbās b. Aḥmad b. Muḥammad al-Ru‘aynī and Abū ‘Abd Allāh Muḥammad b. Aḥmad al-Wandājī, charged with carrying the letter and presenting it to the sultan, exemplify those mediators who, throughout the Middle Ages, circulate between the Western and Eastern extremes of the Mediterranean.
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Uma kettubá (contrato de casamento) de judeus de Lisboa, atualmente na Biblioteca Pública de Évora, leva-nos a uma realidade única no universo da minoria judaica: a escrita em português, em contraste com os demais documentos conhecidos... more
Uma kettubá (contrato de casamento) de judeus de Lisboa, atualmente na Biblioteca Pública de Évora, leva-nos a uma realidade única no universo da minoria judaica: a escrita em português, em contraste com os demais documentos conhecidos desta tipologia, sempre em aramaico - hebraico. A partir do reinado de D. João I, impõe-se, de facto, no reino a interdição do uso do hebraico e do árabe nos documentos notariais de judeus e muçulmanos. A resistência a esta medida verifica-se, sobretudo nos notários judeus que, ainda bem avançado o séc. XV, continuam a produzir em hebraico, nomeadamente essas “cartas de arras”. Não obstante, a kettubá, datada de 1483, testemunha a progressiva acomodação à ordenação geral do reino. Embora sistemas competitivos de escrita continuem a coexistir nas comunidades judaicas portuguesas em finais do séc. XV, o controle sobre o tabelionado das principais cidades postula um processo de aculturação dos notários judeus que traduzem (literal e simbolicamente) para o português o seu direito, projetando os seus parâmetros identitários numa cultura comum
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Abstract: In the last quarter of the 15 th century a ketubbá was written in Portuguese by Yuda Barceloní, the Jewish notary of the Lisbon community (comuna). It celebrated not only the contract but also the marriage between Josepe Crespim... more
Abstract: In the last quarter of the 15 th century a ketubbá was written in Portuguese by Yuda Barceloní, the Jewish notary of the Lisbon community (comuna). It celebrated not only the contract but also the marriage between Josepe Crespim and Rica, previously a widow. This original form of writing ketubbot stemmed from royal normative to control public notary. Jewish and Muslim minorities were therefore forbidden to use their respective languages in every notarial instrument. Though it is the only document of this typology so far known in a romance language, same elements, namely the structure, coincide with other ketubbot. Others, however, differ as a side effect of this community's customary law (minhagim) that shaped its own identity.
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Entre 1553 e 1555 decorre, na Inquisição de Lisboa, o processo do mourisco Duarte Fernandes ou, na versão da sua comunidade, Cid Abdallah. O texto segue o seu percurso ao longo dos dois anos que permaneceu no cárcere, pretendendo... more
Entre 1553 e 1555 decorre, na Inquisição de Lisboa, o processo do mourisco Duarte Fernandes ou, na versão da sua comunidade, Cid Abdallah. O texto segue o seu percurso ao longo dos dois anos que permaneceu no cárcere, pretendendo perspetivar quer os aspetos processuais do Tribunal do Santo Ofício, quer a história de vida e as vertentes identitárias do sub-grupo de mouriscos de origem marroquina em Portugal no séc. XVI.
Between 1553 and 1555, the process of the Moorish Duarte Fernandes or, in the version of his community, Cid Abdallah, takes place in the Inquisition of Lisbon. The text follows his course during the two years that he remained imprisoned, intending to analyse both the inquisitorial procedural aspects, as the life history and identity of the sub-group of Moriscos of Moroccan origin in Portugal in the 16th century.
Between 1553 and 1555, the process of the Moorish Duarte Fernandes or, in the version of his community, Cid Abdallah, takes place in the Inquisition of Lisbon. The text follows his course during the two years that he remained imprisoned, intending to analyse both the inquisitorial procedural aspects, as the life history and identity of the sub-group of Moriscos of Moroccan origin in Portugal in the 16th century.
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Las comunidades mudéjares del Reino portugués si presentan, necesariamente, particularidades propias dentro del conjunto peninsular, revelan también múltiples diferencias entre sí. El estudio de las elites permite aterir esta... more
Las comunidades mudéjares del Reino portugués si presentan, necesariamente, particularidades propias dentro del conjunto peninsular, revelan también múltiples diferencias entre sí. El estudio de las elites permite aterir esta diferenciación. El concepto que remite para un núcleo de actores privilegiados, cuyo protagonismo social adviene de un conjunto heterogéneo de vectores (económicos, simbólicos, culturales, políticos), materializase, sin embargo, en referentes distintas cuando se analizan diferentes grupos humanos. Dos aljamas, de las más importantes del Reino portugués, sirven de objeto de estudio y de ejemplificación de las distintas categorías sociológicas de sus elites, Lisboa y Loulé (en Algarbe). En la primera, configurase un grupo social dominante en el cuadro de un organismo formal, la aljama; en la segunda se diluí este vector, en función de la relación del grupo musulmán con un núcleo social y político más vasto, el concejo, y de una participación económica más estructurada e integrada en parámetros comunes de actuación. Las relaciones de poder no se juegan forzosamente en los mismos entornos.
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Différents modèles de l’application de la loi et des compétences du magistrat musulman, l’alcaide, marque les communautés mudéjars du royaume portugais. Une diversité que, de reste, s’oppose à l’uniformisation prétendue, que transmettent... more
Différents modèles de l’application de la loi et des compétences du magistrat musulman, l’alcaide, marque les communautés mudéjars du royaume portugais. Une diversité que, de reste, s’oppose à l’uniformisation prétendue, que transmettent les ordonnances générales du royaume. La polysémie du terme alcaide, qui oscillant entre les compétences du qā’id et celles du qāḍī, répondent en fait aux défis concrets des contextes locaux de l’insertion de ces communautés et à l’espace de manœuvre permis ou négocié avec les pouvoirs chrétiens. Ces dynamiques particulières résultent de la présence simultanée d’ordres juridiques et de justices différentes, mais également de l’articulation de droits divers, inhérents à la manière de vivre de ces groupes privilégiés (privilegium, privus legis, loi privée), musulmans et juifs. En tout, l’application de la justice permet d’apercevoir une coexistence entre les minorités et la majorité bien plus complexe que celle affirmée par la loi.
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The historical perspective of the Portuguese Muslim minority (just like that of the Jewish one) was subjected to a mediated discourse, based mainly upon the documentation that was produced or controlled by the Christian powers. Even so,... more
The historical perspective of the Portuguese Muslim minority (just like that of the Jewish one) was subjected to a mediated discourse, based mainly upon the documentation that was produced or controlled by the Christian powers. Even so, it is possible to trace the identity marks of this minority in the written records, mainly in the production of Islamic Law or in other documents that recorded services rendered to the Portuguese king in Islamic territories. A bipartite identity is expressed in Portuguese, in the adscription of Muslims to the King and the Realm, in their assumption of the legal status of mouros forros (free Moors), and in Arabic, as garīb, in their relationship with the Islamic umma.
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“Muslims in the Portuguese Kingdom: Between Permanence and Diaspora”, in José Alberto Tavim, Maria Filomena Lopes de Barros & Lúcia L. Mucznick (eds.), In the Iberia Peninsula and Beyond. A History of Jews and Muslims (15th-17th Centuries), UK, Cambridge Scholars Publishing, 2015, vol. 1, pp. 64-85.more
On December 1496, King Manuel published the edit expelling Jews and Muslims from Portugal or in option their conversion to Catholicism. The difference between the treatment given to Jews and to Muslims lays in the Christian minorities... more
On December 1496, King Manuel published the edit expelling Jews and Muslims from Portugal or in option their conversion to Catholicism. The difference between the treatment given to Jews and to Muslims lays in the Christian minorities under Islamic rule in the Mediterranean, particularly those of Jerusalem, and in the Holy Sites of the city. For the Portuguese Muslims the solution oscillates between permanence as Christians and diaspora. Nevertheless, by royal grant, some Muslims stayed as such in the Moorish quarter of Lisbon.
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As produções escritas do Mosteiro de S. Vicente sobre a sua fundação, o Indiculum e a Crónica, respetivamente o texto latino e a sua tradução reformulada, remetem para uma visão distinta do “Mouro” em função dos tempos e dos contextos... more
As produções escritas do Mosteiro de S. Vicente sobre a sua fundação, o Indiculum e a Crónica, respetivamente o texto latino e a sua tradução reformulada, remetem para uma visão distinta do “Mouro” em função dos tempos e dos contextos específicos em que ambas foram produzidas. No primeiro caso, um muçulmano semanticamente neutro, serve apenas como contraponto à acção dos Cruzados; no segundo, enfatizam-se os atos desses “mouros”, num campo semântico despectivo do Islão e dos seus apaniguados, os “inimigos da Santa Fé”. O discurso ideológico, no entanto, encontra-se eivado de conceitos da cosmogonia e do direito islâmicos, sendo verosímil que o seu anónimo autor possa ser um muçulmano convertido que, num excesso de zelo e/ou de hétero-afirmação, leva ao limite um discurso de intenção ideológica e propagandística, antimuçulmano e apologético da Guerra Santa.
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As mourarias, tal como as judiarias, consubstanciam, espaços indissociáveis da cidade medieval. Neles se projeta a construção das experiências identitárias concretas dos indivíduos sociabilizados como grupo, numa deliberada criação,... more
As mourarias, tal como as judiarias, consubstanciam, espaços indissociáveis da cidade medieval. Neles se projeta a construção das experiências identitárias concretas dos indivíduos sociabilizados como grupo, numa deliberada criação, tangibilidade e visibilidade dos respetivos modelos arquitetónicos. Modelos que, de resto, interagem dialeticamente, gerando igualmente perceções e moldando, também eles, as vivências das comunidades a ele adscritas.
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The Arabic-Islamic studies in Portugal reveal some particularities within the European context. The comparison with Spain shows the structural differences that, from its origin in the 18th century, reveal a discontinuity investment in the... more
The Arabic-Islamic studies in Portugal reveal some particularities within the European context. The comparison with Spain shows the structural differences that, from its origin in the 18th century, reveal a discontinuity investment in the Arabic language, which never evolved into an independent philological framework. Moreover, the history of Muslims, as an integral part of the Portuguese past only begins to re-inscribe in the discourse of social and human sciences after the 1974 Revolution, in a paradigm shift not yet fully achieved.
Francisca Lopes sets the paradigm of a subordinate of Moroccan origin, captivated and brought to Portugal in the 16th century. Her sociability with Moors and Moriscos, in the definition of the majority society, embodies an aspect of an... more
Francisca Lopes sets the paradigm of a subordinate of Moroccan origin, captivated and brought to Portugal in the 16th century. Her sociability with Moors and Moriscos, in the definition of the majority society, embodies an aspect of an emotional broader community, whose members adhere to a valuation of emotions and their expression through Islamic values as an expression of their matricidal identity.
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"The perception of otherness implies a new terminology that reduces the Muslim to the Moor in the parameters and contexts controlled by Christian powers. The assumption of this semantics by the group itself reveals a common cultural... more
"The perception of otherness implies a new terminology that reduces the Muslim to the Moor in the parameters and contexts controlled by Christian powers. The assumption of this semantics by the group itself reveals a common cultural background based on a Portuguese linguistic community. Nevertheless, as a frontier group another terminology emerges from the dār al-Islām, the Garīb, in a reinterpretation from the external Muslim world that bounds the Christian Moor to the Muslim-Arabic culture and religion. The landmarks of a new Muslim identity in the Portuguese Kingdom shapes the group’s ethnocentrism in a double ascription
to one culture, one king and one territory, as Moor, and to a transnational religious dimension, as Garīb.
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to one culture, one king and one territory, as Moor, and to a transnational religious dimension, as Garīb.
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Constructeurs et artisans musulmans: du service collectif du roi à la participation individuelle (13ème siècle - 15ème siècles) En termes historiographiques, les musulmans du royaume portugais ne sont pas particulièrement liés aux... more
Constructeurs et artisans musulmans: du service collectif du roi à la participation individuelle (13ème siècle - 15ème siècles)
En termes historiographiques, les musulmans du royaume portugais ne sont pas particulièrement liés aux travaux de construction, à la différence des autres royaumes ibériques, surtout en Aragon. En fait, la documentation est rare à cet égard. Cependant, à travers des références documentaires éparses il est possible de tracer un chemin de leur participation effective, en particulier dans le sud du pays. Lié à un service communautaire à la couronne, au moins depuis le 13ème siècle, sa participation forcée à la manutention et construction des bâtiments palatines s'étend jusqu’au 15ème siècle. Ce service intermittent, en fonction des besoins du monarque, est complété par la participation individuelle des musulmans artisans, qui se vérifie surtout à l'intérieur des bâtiments, en intégrant des musulmans d’origine étrangère.
En termes historiographiques, les musulmans du royaume portugais ne sont pas particulièrement liés aux travaux de construction, à la différence des autres royaumes ibériques, surtout en Aragon. En fait, la documentation est rare à cet égard. Cependant, à travers des références documentaires éparses il est possible de tracer un chemin de leur participation effective, en particulier dans le sud du pays. Lié à un service communautaire à la couronne, au moins depuis le 13ème siècle, sa participation forcée à la manutention et construction des bâtiments palatines s'étend jusqu’au 15ème siècle. Ce service intermittent, en fonction des besoins du monarque, est complété par la participation individuelle des musulmans artisans, qui se vérifie surtout à l'intérieur des bâtiments, en intégrant des musulmans d’origine étrangère.
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Islamic law constitutes part of Portuguese Muslims’ identity, since the formative period to the end of the 15Th century. The Lisbon’s Muslim jurists respond to successive appeals from the Crown, contributing as far as their own fiscal... more
Islamic law constitutes part of Portuguese Muslims’ identity, since the formative period to the end of the 15Th century. The Lisbon’s Muslim jurists respond to successive appeals from the Crown, contributing as far as their own fiscal and tax subordination to the definition of succession rights. In any case the King became the main beneficiary of such legal production. This manipulation, the most visible feature in the written sources, proves nevertheless the persistent mastering of this legal universe and of its mudéjar experts, that will necessarily have its meaning in the daily life of the Muslim communities. Property reflects this feature. The dominance of collective goods, one of the sunna principles, projects itself in the ḥubs properties and in the collective goods (al-Muslimīn), acknowledged till the 15th century. Moreover, the actual management of the King’s properties in the Muslim quarter of Lisbon, in the end of the same century, was in the hands of a Muslim authority, the judge of the King’s rights, contradicting the canonical and the territorial law that prohibited the infidels to exercise power over Christians.