The invention of al-Andalus: discovering the past and creating the present in Granada's Islamic tourism sites

Calderwood, Eric

doi:10.1080/13629387.2013.862777

Cited by 23 publications

(10 citation statements)

References 10 publications

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“…Various aspects of this broad topic have already received well-deserved, intense scholarly attention: projects of urban rehabilitation (Barrios Rozúa, 2002;Cabrera Medina, 2009;Castelló Nicás, 2003;Hita Alonso, 1996), processes of gentrification (Duque Calvache, 2010;Duque Calvache, Susino and De Pablos, 2013;Fernández Gutiérrez and Jiménez Bautista, 2000;Rosón Lorente, 2010), the emergence of new Muslim communities (Abend, 2008;Dietz, 2004;Flesler, 2008;Rogozen-Soltar, 2012a;2012b), the ensuing cultural diversity and conflicts (Bahrami, 1998;Rosón Lorente, 2008;Rosón Lorente and Dietz, 2011), and the neighbourhood's relationship with its Moorish past (Calderwood, 2014;Coleman, 2008;Hirschkind, 2014;Rogozen-Soltar, 2007) …”

Section: Resultsmentioning

confidence: 99%

“…In the seventeenth century the case of the Lead Books had been vigorously promoted by the city council, and '[i]n positioning itself as the defender of the city's most ancient Christian antiquity, Granada's municipal council acquired some of the historical continuity it lacked' (Harris, 2007: 135). Today, the Islamic revolution thesis is directly or indirectly promoted by institutions such as the Andalusi Legacy Foundation (Fundación El Legado Andalusí ) established in 1993 and working under the aegis of the Government of Andalusia (Calderwood, 2014). The regional government was also involved in the republication of Olagüe's work in 2004, a questionable move according to historian Alejandro García Sanjuán:…”

Section: Indigenous Islam and Contested Heritagementioning

confidence: 99%

“…It is in the context of the conversion movement that the emphasis placed by the director of the Albaicín-Granada Agency on him not being a Muslim, in the excerpt above, gains particular significance. (Abend, 2008;Calderwood, 2014;Coleman, 2008). The decision to make Granada the heart of the movement is a fusion between local historical symbolism and global anti-capitalist critique.…”

Section: Albayzín 'A Neighbourhood Destined To Be Inhabited'mentioning

confidence: 99%

“…But they need to learn a few things [about] how to behave, because every country has its own rules, and in Spain we usually keep our merchandise inside the shop; but they put it out on the street, as you could see, and these streets are (Abend, 2008;Bahrami, 1998;Calderwood, 2014;Rogozen-Soltar, 2012b). It is in the context of the conversion movement that the emphasis placed by the director of the Albaicín-Granada Agency on him not being a Muslim, in the excerpt above, gains particular significance.…”

Section: Albayzín 'A Neighbourhood Destined To Be Inhabited'mentioning

confidence: 99%

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Inhabiting Heritage: Living with the Past in the Albayzín of Granada

Moreh

2016

Open Library of Humanities

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Section: Resultsmentioning

confidence: 99%

Section: Indigenous Islam and Contested Heritagementioning

confidence: 99%

Section: Albayzín 'A Neighbourhood Destined To Be Inhabited'mentioning

confidence: 99%

Section: Albayzín 'A Neighbourhood Destined To Be Inhabited'mentioning

confidence: 99%

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Inhabiting Heritage: Living with the Past in the Albayzín of Granada

Moreh

2016

Open Library of Humanities

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“…The first kingdom of Granada was an independent Muslim sovereignty, and the city rebranded itself through the great diversity of people who inhabited the city during and since that period. As a result, contemporary Granada is arguably where there is most demand in Spain to consume and experience the history of Al-Andalus (Calderwood, 2014). As highlighted in the previous quotes, the diaspora is acutely aware of the tourism demand to see symbols, images and bodies that are evocative of Granada's Muslim past.…”

Section: 'Strategic Self-orientalism': Presenting the Past In The Prementioning

confidence: 99%

A diasporic right to the city: the production of a Moroccan diaspora space in Granada, Spain

Finlay

2017

Social & Cultural Geography

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In this paper, I bring together ideas of 'diaspora space' and 'the right to the city' and empirically demonstrate how the formation of diasporas is frequently dependent on migrants attaining certain rights to the city. These rights, I argue, are conditioned and attained by the interplay of urban structural context with the place-making strategies of migrants. Drawing on 8 months of ethnographic fieldwork, I demonstrate that Moroccan migrants in Granada, Spain, have achieved a partial right to a neighbourhood of the city, producing a multi-sensory, selforientalised diaspora space. First, I show that certain urban conditions in Granada provided a foothold for Moroccan migrants to begin to form a diaspora and transform urban space. Second, I demonstrate that through the mobilisation of a strategically self-orientalised cultural capital, the diaspora have partly appropriated the valuable history of Al-Andalus, a key component in the city's tourist imagery. These factors and strategies have enabled Moroccan migrants to gain a right to have a visible presence in the city, a right to produce and transform urban space and a right to spatalise diverse identities -all key rights, I argue, in the formation of a diaspora.Un droit diasporique à la ville : la production d'un espace de diaspora marocaine à Grenade en Espagne RÉSUMÉ Dans cet article, je rassemble des idées « d'espace de diaspora » et de « droit à la ville » et je démontre empiriquement comment la formation d'une diaspora est fréquemment dépendante de l'obtention de certains droits à la ville de la part des migrants. Je soutiens que ces droits sont conditionnés et atteints à travers le croisement du contexte urbain structurel avec les stratégies d'aménagement des migrants. En m'appuyant sur 8 mois de travail ethnographique sur le terrain, je démontre que les migrants marocains à Grenade en Espagne sont arrivés à un droit partiel à un quartier de la ville, produisant un espace de diaspora multi sensoriel et auto-orientalisé. D'abord, je montre que certaines conditions urbaines à Grenade ont permis une implantation aux migrants marocains pour commencer à former une diaspora et à transformer l'espace urbain. Deuxièmement, je démontre qu'à travers la mobilisation d'un capital culturel stratégiquement autoorientalisé, la diaspora s'est approprié la précieuse histoire d'AlAndalus, un élément clé de l'imaginaire touristique de la ville. Ces 2019, VOL. 20, NO. 6, 785-805 facteurs et stratégies ont permis aux migrants marocains d'obtenir un droit à la présence visible dans la ville, un droit à la production et à la transformation de l'espace urbain et un droit à spatialiser diverses identités -qui, je le soutiens, sont tous des droits cardinaux à la formation d'une diaspora.Un derecho de la diáspora a la ciudad: la producción del espacio de la diáspora marroquí en Granada, España RESUMENEste trabajo reúne ideas de 'espacio de diáspora' y 'derecho a la ciudad' y demuestra empíricamente cómo la formación de las diásporas con frecuencia depende de que los inmi...

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The Passage from the Materialistic Approach to the Integrated One in Cultural Heritage and Cultural Policies: Challenges and Perspectives

Papoulias

Mascha

2019

Strategic Innovative Marketing and Tourism

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The invention of al-Andalus: discovering the past and creating the present in Granada's Islamic tourism sites

Cited by 23 publications

References 10 publications

Inhabiting Heritage: Living with the Past in the Albayzín of Granada

Inhabiting Heritage: Living with the Past in the Albayzín of Granada

A diasporic right to the city: the production of a Moroccan diaspora space in Granada, Spain

The Passage from the Materialistic Approach to the Integrated One in Cultural Heritage and Cultural Policies: Challenges and Perspectives

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