Through state-backed Catholicism, monolingualism, militarism, and dictatorship, Spain’s fascists earned their reputation for intolerance. It may therefore come as a surprise that 80,000 Moroccans fought at General Franco’s side in the 1930s. What brought these strange bedfellows together, Eric Calderwood argues, was a highly effective propaganda weapon: the legacy of medieval Muslim Iberia, known as al-Andalus. This legacy served to justify Spain’s colonization of Morocco and also to define the Moroccan national culture that supplanted colonial rule. Writers of many political stripes have celebrated convivencia, the fabled “coexistence” of Christians, Muslims, and Jews in medieval Iberia. According to this widely-held view, modern Spain and Morocco are joined through their shared Andalusi past. Colonial al-Andalus traces this supposedly timeless narrative to the mid-1800s, when Spanish politicians and intellectuals first used it to press for Morocco’s colonization. Franco later harnessed convivencia to the benefit of Spain’s colonial program in Morocco. This shift precipitated an eloquent historical irony. As Moroccans embraced the Spanish insistence on Morocco’s Andalusi heritage, a Spanish idea about Morocco gradually became a Moroccan idea about Morocco. Drawing on a rich archive of Spanish, Arabic, French, and Catalan sources—including literature, historiography, journalism, political speeches, schoolbooks, tourist brochures, and visual arts—Calderwood reconstructs the varied political career of convivencia and al-Andalus, showing how shared pasts become raw material for divergent contemporary ideologies, including Spanish fascism and Moroccan nationalism. Colonial al-Andalus exposes the limits of simplistic oppositions between European and Arab, Christian and Muslim, that shape current debates about European colonialism.

Following the tradition and style of the acclaimed Index Islamicus, the editors have created this new Bibliography of Art and Architecture in the Islamic World. The editors have surveyed and annotated a wide range of books and articles from collected volumes and journals published in all European languages (except Turkish) between 1906 and 2011. This comprehensive bibliography is an indispensable tool for everyone involved in the study of material culture in Muslim societies.

In today’s world, the lines between Europe and the Middle East, between Christian Europeans and Muslim immigrants in their midst, seem to be hardening. Alarmist editorials compare the arrival of Muslim refugees with the “Muslim conquest of 711,” warning that Europe will be called on to defend its borders. Violence and paranoia are alive and well in Fortress Europe. Against this xenophobic tendency, The Feeling of History examines the idea of Andalucismo—a modern tradition founded on the principle that contemporary Andalusia is connected in vitally important ways with medieval Islamic Iberia. Charles Hirschkind explores the works and lives of writers, thinkers, poets, artists, and activists, and he shows how, taken together, they constitute an Andalusian sensorium. Hirschkind also carefully traces the various itineraries of Andalucismo, from colonial and anticolonial efforts to contemporary movements supporting immigrant rights. The Feeling of History offers a nuanced view into the way people experience their own past, while also bearing witness to a philosophy of engaging the Middle East that experiments with alternative futures.

The thirteenth-century cookbook Fiḍālat al-khiwān fī ṭayyibāt al-ṭaʿām wa-l-alwān by the Andalusi scholar Ibn Razīn al-Tujībī showcases the sophisticated cuisine that developed in the Iberian Peninsula under Muslim rule through its 475 exquisite recipes. Now available for the first time in English, this edition contains al-Tujībī’s complete text, based on a newly discovered manuscript now available for the first time in any language. To introduce readers to the wonders of cooking and foodways in al-Andalus and the Maghreb, the translated text is supplemented with an extensive introduction and glossary, illustrated throughout with 218 color miniatures and artifacts, with 24 modernized recipes to give readers a taste of the cuisine. This is a key resource on medieval material culture and the Arab culinary heritage in Iberia, and a delight to all lovers of food and cookbooks.

This bibliography - intended to be as complete as possible - provides information on written material in 22 languages about "muwassa?" and "zajal" (poetical strophic forms in al-Andalus during the Middle Ages) and the "kharja" (final segment of "muwassa?" and some "zajals"), and about their popularity in East and West.

Andalusia: ancient homeland of the mysterious Iberians, birthplace of Roman emperors, seedbed of modern Anarchism, and unmarked gravesite of Spain's greatest lyric poet. Perhaps most importantly, Andalusia is home to the city of Granada, where a hybrid culture composed of Islamic, Jewish, and Christian traditions gave rise to an intellectual vanguard whose achievements can be compared only with those of classical Athens, Ming China, or Renaissance Italy. Granada resident Steven Nightingale excavates the rich past of his adopted city and its surrounding countryside, finding there a lavish story of utopian ecstasy, political intrigue, and finally anguish. Part of that region in southern Spain named by its Islamic rulers "Al–Andalus," medieval Granada witnessed a flourishing of poetry in several languages, the first modern translations of Greek philosophy, the birth of algebra, and the construction of architectural masterpieces such as the Alhambra and the Generalife. Yet with Ferdinand and Isabella's sack of Granada in 1492, regarded as the culmination of the Reconquista, which sought to reclaim Spain for the Vatican, a Catholic mythology of Spain began to erode Granada's centuries–old reputation as an artistically vital haven for multiple ethnic and religious groups. Linking the disastrous afterlife of the Reconquista to the Catholic nationalism of the Franco regime—whose execution of Granadan poet Federico Garcia Lorca symbolizes the suppression of Andalusia's cultural heritage—Nightingale demonstrates the extent to which this Catholic triumphalism also obscured the source of much cultural wealth bequeathed by Al–Andalus to Christian Europe. Nightingale's own account of the region's medieval zenith recovers the intellectual pageantry and aesthetic splendor of this astounding period in Western history and the marvelous city that was its cultural center.