59 books like Visions of Deliverance

Gilbert digs beneath the surface to uncover the hidden history of the people who really made things happen in the Spanish Empire. In Good Faith demonstrates that during the “Morisco century” (1492–1614) the Arabic language remained vital and of crucial importance to Spain’s colonial enterprise despite its official elimination and social marginalization. She focuses on Spanish-Arabic translators who were drawn from among the Morisco elite, and who found agency and accrued benefits for themselves and their families as well as their larger communities, by performing this crucial service for the Spanish Habsburgs.

It is a study that connects the Iberian Peninsula not only to North Africa, but to the broader European, Mediterranean, and Atlantic worlds at the dawn of the age of European colonialism and Orientalism. 

Another intimate view of Mediterranean social history, The Captive Sea: brings to light the way networks of captivity and ransom operating between Hapsburg Spain, Ottoman Algiers, Morocco, and beyond helped shape the Mediterranean as an integrated region in the late sixteenth and early seventeenth centuries. Hershenzon tracks the interactions of various agents involved in the ransom economy— imperial bureaucrats, clergy, merchants, diplomats, renegades.

Combining a wide-angle frame of geopolitics with the particular cases registered in letters, petitions, Inquisition reports, and other archival sources, he reconstructs some remarkable stories that illustrate the complexity of networks of interaction and circulation: stories of individual captives like Fatima, daughter of an Algerian Janissary (slave soldier), or the connected histories of captives (in some cases of quite modest social station) from both sides of the religious divide, repatriated through the correspondence of wives or mothers back home. 

That Most Precious Merchandise offers a much needed and evocatively-written reassessment of the experience of slavery in the late medieval Mediterranean. Tracing the networks of the slave trade from the Black Sea to Genoa, Venice, and Cairo, it argues that the Italian maritime powers and the Mamluk sultanate shared a similar approach to slavery. By re-assessing Black Sea slavery from the vantage point of both Italy and Egypt, Barker discerns commonalities in systems and approaches to slavery across cultures—she calls this a common culture of slavery. She presents as the principal themes of the book a series of conceptions and practices of slavery that cut across confessional and cultural lines, upending a number of fundamental paradigms that have shaped, and limited, the scholarly terrain. 

Focusing on the period beginning with 1571’s epic battle of Lepanto and extending through the so-called “Northern Invasion” of the English and the Dutch into the Mediterranean, this book examines the central role piracy played in the emergence of an “Ottoman Mediterranean” as a legal space shaped by multiple, ever-shifting factors. In this wide-ranging and beautifully written study, archival sources spanning both religious and imperial spheres of law become windows onto the astonishing complexity of an early modern Mediterranean in which there were “no hard and fast lines separating Christian and Muslim spheres, but rather a culture of legal pluralism in which merchants, travelers, and seamen took advantage of multiple overlapping jurisdictions.” Evocatively written, blending narrative and analysis, White brings this exciting age to vivid life.

What struck me about this book is the idea that while we can talk about ‘Judeo-Christian culture’ and we understand all the different manifestations of Christianity as essentially the same thing, even after centuries of bitter conflict, the idea of an Islamo-Christian civilisation is discordant to our thinking. 

The author asks why and provides a wealth of evidence that calls for a fundamental restructuring of Western thinking about relations with Islam.

It’s provocative stuff but a necessary correction to the ‘clash of civilisations’ view of history. It certainly made me think again. 

This is a book that made me think again about the ‘Moorishness’ of Spain.

How to square the repression and ultimate expulsion of people of Muslim origin in the early sixteen hundreds with the obvious delight taken in aspects of their material culture such as architecture, fashion, and horsemanship, not to mention the sympathetic portrayal of Moorish characters in sixteenth-century Spanish literature?

It’s a well-argued book full of fascinating examples which examine and enlighten this paradox. 

Among the wonders of medieval Spain is the appearance of the first Hebrew secular poetry since Biblical times. In this masterful and unparalleled set of translations by Peter Cole, we witness the profound, pious, chauvinistic, and indeed, sensual traditions of secular poetry over centuries. A fusion of Arabic and Hebrew traditions, in and of themselves, these poems stand as a metaphor for the Jewish community itself as well as its dynamism and endurance under Muslim and then, Christian rule. 

Incomparable. In the long effort by scholars to establish the facts about the brilliant period of Al-Andalus—711-1492—this book is a breakthrough and a marvel. Salma Khadra Jayyusi assembled the leading scholars in the field on a whole host of subjects, and the two volumes have everything from meditations on broad historical themes to detailed accounts of book-making, ceramics, and techniques of dyeing and weaving silk. No serious reader of the history of Spain should have to live without these two extraordinary volumes.

With intellectual life almost completely closed down and censored by the Franco regime, the shaping of Spanish cultural life was led by its guardians in exile. From an exterior focus Kamen’s light is shone back on the brilliance and resilience of Spanish intellectual life.

If there’s only one that I could recommend, it’s this brilliant, beautiful, and vexing book by María Rosa Menocal, Sterling Professor at Yale University. In a compelling and artful manner, Menocal tells the story of medieval Spain from the arrival of the first Umayyad rulers to Cervantes. Beyond being a useful introduction to the fascinating history, Menocal makes the argument that a culture of tolerance existed in medieval Spain, one that transcended religious and ethnic differences. The principal engine of this culture, she suggests, was the Arabic language. Menocal’s book has received as much praise as criticism, a testament to its enduring power and the contentious quality of medieval Spain.