Moriscos and Latinos
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Moriscos, Muslim converts to Christianity, were typically outcasts and were seen as a threat to Christianity in New Spain. While it may seem unwarranted and often was, the outcast view was usually the product of the thought that these Moriscos had only converted to the outside world. It was assumed that many of these people, while outwardly embracing Christianity and attending mass, secretly engaged in Islamic rituals and practices, and this fear was believed to hurt the Catholic culture.
An interesting case within this inquisition was the case of Maria Ruiz, who, to the confusion of many, denounced herself to the Mexican inquisitors. While there is no evidence of why she did this, I assume it was a strategic ploy. While there was an obvious dislike of Morisca/os, I think her motives were strategic. Moriscos were typically considered to be those who secretly practiced Islam due to their past; however, I believe Maria Ruiz's' coming forward was her attempt at taking control of the narrative. Rather than be questioned about her past, leading to the uncovering that there was a Muslim background, she took the safe route in which she pre-empts any potential accusations. By admitting her involvement in Islam and presenting herself as a Catholic, she would be able to frame a story in which she denounced Islam and embraced Catholicism. I think this was likely a better alternative than the authorities finding it out on their own and her being left empty-handed, as she would have to defend why she hid it. With suspicion of Islam activity being rampant, this was more of an act of self-preservation than anything else.
Another theme within Cook's' writing that I found interesting was the conversation about the Shi'i Islamic concept of taqiyya, also known as religious dissimulation, in which Muslims are permitted to conceal their faith and religious practices to avoid persecution. This is quite a significant topic within Shi'i' Islam as it was developed heavily by people such as Imam Jafar as-Sadiq (A.S.) at a time when he was facing oppression from the caliph al-Mansur. In As-Sadiq's' case, taqiyya was a means of survival. His supporters were imprisoned and even executed due to their religious allegiances, and this concept allowed them to conceal their identity. This relates quite similarly to the situation faced by the Moriscos, as taqiyya permits external conformity to whatever the dominant culture is in order to maintain one's self. Similar to how Shi'i Muslims conformed to the order of Abbasid rule, the Moriscos were confirmed to avoid danger. This concept also gives way for the Spanish authorities to have increased suspicion and make stories such as that of Maria Ruiz more difficult to believe if there was a way for her to denounce something and still abide by her religion. In both the Imam's' time and that of the Moriscos, taqiyya culminates as an essential method in order to ensure survival, continuing the theme of self-preservation.
One final thing that Cook touched on was the intersection of Islam and Protestantism in New Spain. They found the belief of Islamic Iconoclasm — the rejection of physical depictions — to mirror the Protestant beliefs regarding religious symbolism. As described by Cook: "Among many Spaniards, iconoclasm came to be associated with Moriscos and Protestants, as one of the threatening markers of their separation from the Catholic community and disloyalty to the nation." This described the reality that both Islam and Protestantism were seen as significant threats to the Catholic's control and increased the worry of Catholicism falling.
Moving onto more recent topics regarding the Latin people. Bowen mentions the involvement of Latinos in the Nation of Islam, which had a particular enticing aspect for them. The story of Manuel 2X, who became one of the first Mexican-American NOI ministers, does a great job of showing what it was that attracted Latinos to the NOI. Bowen's' words on the topic are, "He found their message and social improvement programmes relevant for 'the Indian and the Mexican.'" This highlights that the purpose behind many Latinos joining these communities was entrenched in addressing social and racial inequalities. This aspect of social good and resisting oppression became a driving force for Latinos in the NOI, reflecting the white supremacy that was surrounding them. Similar to how we have talked in the past about Hindus siding with Muslims and sharing a sense of solidarity, the Latinos did the same thing, bridging the gap that existed between African Americans and Latinos.Building on this solidarity, Morales dives into some broader communities, such as the Latino American Dawah Organization (LADO) and PIEDAD. This does not necessarily mean a shift from solidarity, but rather that the religious aspect became increasingly prevalent. The "Sunnification" of the NOI also marked a shift "abandon(ing) a vision of a racially exclusivity for an inclusive one." The solidarity that was once found between Latinos and African Americans could now extend far beyond that to a general Muslim community promoting inclusivity.
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Your discussion post offers an insightful exploration of the experiences of Moriscos, the concept of taqiyya, and the intersections of Islam with Protestantism and Latino identities. I particularly appreciate the analysis of Maria Ruiz’s self-denunciation and how it connects to the broader theme of self-preservation under oppressive systems. Your interpretation of her actions as strategic, aimed at taking control of the narrative and preempting accusations, is compelling. This perspective aligns with historical examples of marginalized groups navigating hostile environments through calculated actions to survive and protect themselves. However, it also invites questions about how much agency Moriscos like Maria Ruiz truly had in shaping their narratives within such an oppressive system. Could her self-denunciation also reflect the internalized pressures of a system designed to strip individuals of their autonomy and dignity?
The connection you make between the Moriscos’ experience and the Shi‘i Islamic concept of taqiyya is particularly insightful. Highlighting taqiyya as a survival mechanism during Imam Jafar as-Sadiq’s time and its parallel in the lives of Moriscos brings to light the enduring theme of religious dissimulation as a response to persecution. It’s worth considering how this concept, while providing a means of survival, also shaped the identities of those who practiced it. For example, did living dual lives under taqiyya complicate or enrich their cultural and religious identities, particularly in contexts where assimilation was both enforced and resisted?
Your analysis of Islamic iconoclasm and its parallels with Protestant beliefs is another fascinating aspect of Cook’s discussion. The association of iconoclasm with disloyalty to Catholicism illustrates how cultural and religious practices were politicized to enforce conformity and justify exclusion. This raises broader questions about how shared practices across religious traditions, such as iconoclasm, can become markers of division rather than unity under certain socio-political conditions.
Moving into the more recent dynamics involving Latino Muslims, your discussion of the Nation of Islam (NOI) and organizations like the Latino American Dawah Organization (LADO) highlights important shifts in solidarity and inclusivity. The story of Manuel 2X and the appeal of the NOI’s social improvement programs for Latinos reveals how religious movements address not only spiritual needs but also systemic inequalities. It’s intriguing to consider how this initial solidarity between Latinos and African Americans in the NOI evolved with the “Sunnification” of the movement. This transformation, moving from racial exclusivity to broader inclusivity, reflects the dynamic nature of religious and social movements and their ability to adapt to changing contexts.
One original point to consider is how these shifts in solidarity and inclusivity within religious movements like the NOI and LADO could serve as models for broader interfaith and intercultural collaboration. The transition toward inclusivity in the NOI, for example, underscores the potential for religious communities to transcend racial and ethnic divides in addressing systemic inequalities. Another point is the role of shared struggles, such as those faced by Moriscos and modern Latino Muslims, in fostering solidarity. These historical and contemporary examples remind us that survival under oppression often necessitates both strategic individual actions, like Maria Ruiz’s self-denunciation, and collective resistance, such as the work of LADO and PIEDAD.
Your discussion excellently bridges historical and contemporary contexts, illustrating how themes of self-preservation, solidarity, and inclusivity resonate across time. It invites deeper reflection on the ways marginalized groups navigate and challenge systems of oppression, using both individual agency and collective action.