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For other uses, see moor.
Dress of Moorish Princes.
During the medieval period, Moor became a common term to refer to the [Muslim]]s of Islamic Iberian Peninsula and North Africa, who were of Arab and Berber descent. These individuals inhabited the Iberian Peninsula after the Arab invasions of the Rashidun and Umayyad Caliphates. The invasions influenced southern migration of the indigenous Moors to modern day Mauritania, Western Sahara and other West African Countries further south than the Senegal River.[citation needed]
At the beginning of the eighth century Moorish soldiers crossed over from Africa into Spain, Portugal, and France, where their swift victories became the substance of legends. To the Christians of early Europe there was no question regarding the ethnicity of the Moors, and numerous sources support the view that the Moors were a black-skinned people. Morien, for example, is the adventure of a heroic Moorish knight supposed to have lived during the days of King Arthur. Morien is described as "all black: his head, his body, and his hands were all black." In the French epic known as the Song of Roland the Moors are described as "blacker than ink."[citation needed]
William Shakespeare used the word Moor as a synonym for African. Christopher Marlowe used African and Moor interchangeably. Arab writers further buttress the Black identity of the Moors. The powerful Moorish emperor Yusuf ben-Tachfin is described by an Arab chronicler as "a brown man with wooly hair."[citation needed]
Black soldiers, specifically identified as Moors, were actively recruited by Rome, and served in Britain, France, Switzerland, Austria, Hungary, Poland, and Romania. St. Maurice, patron saint of medieval Europe, was only one of many Black soldiers and officers under the employ of the Roman Empire.[citation needed]
The name remains associated with the Muslims of Spain even today, as it lumps Muslim and non-Muslim Arabs, Berbers and other Africans together, sometimes even with Iberian Muslims. In Spanish, the continued use of the cognate, moro, is considered by some to be racist despite neutral usages of the term as in the saying "no hay moros en la costa" (lit. "There are no moors on the coast," usually used in English as "the coast is clear").
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Moor comes from the Greek word mauros (Greek orthography μαύρος, plural μαύροι), meaning "black" or "very dark", which in Latin became mauro (plural mauri). In the Romance languages (such as Portuguese, Spanish, French, and Italian) of Medieval Europe, the root appeared with such forms as "mouro", moro, moir, and mor. Derivatives of the root are found in today\'s versions of the languages. Through nominalization, the root has always referred to various things conveniently identified by their dark color, for example, blackberries, black olives, very dark grapes, dark-haired people, or dark-skinned people; but the senses referring to dark-skinned people today generally hover close to (or, more often, clearly cross over) the line of offensiveness. Moreno from the Latin root can mean "tanned" in Spain and "black person" in Cuba. Morapio is a slang name for "wine", specially that has not been "baptized" with water, i.e., pure unadulterated wine.
The Moors, during the Middle Ages and as late as the 17th century, were described as being black, dark-skinned, or swarthy in complexion. Modern texts, such as Webster\'s New World Dictionary, groups all Moors together under the terms Arab and Berber, which has caused individuals to omit the association with Africans that are racially considered "black". Considering that Berbers were a mixture of various shades of diverse nomadic groups comprising of North Africans and some Sub-Saharan Africans, the claims of racial heritage being of one specific group are at best dubious. Today, it is the lighter inhabitants of Morocco and Mauretania who are called Moors.
In Spanish usage, moro ("Moor") came to have an even broader usage, to mean "Muslims" in general (just as rumi, "from the Eastern Roman Empire", came to mean "Christian" or "European" in many Arabic dialects); thus the moros of Mindanao in the Philippines, and the moriscos of Granada. Moro is also used to describe all things dark, as in "Moor", "moreno", etc.; and it has led to many European surnames such as Moore, Mauro, Moura, and so on. The Milanese Duke Ludovico Il Moro was so-called because of his dark complexion.
Although the Moors came to be associated with Muslims, the name Moor pre-dates Islam. It derives from the small Numidian Kingdom of Maure of the third century BC in what is now Morocco.Michael Brett and Elizabeth Fentress, The Berbers at 25 & 77; Gabriel Camps, Les Berberes (Edisud 1996) at 20-21, 25 Yet the origins of the word Moor remain unclear (see the Etymology section above).See also Ivan Van Sertima in his Golden Age of the Moor (Transaction 1992) at 7. The name came to be applied to people of the entire region. "They were called Maurisi by the Greeks," wrote Strabo, "and Mauri by the Romans."Strabo, Geographica (c.17 A.D.) at XVIII,3,ii (cited by Rene Basset in Moorish Literature (N.Y., Collier 1901) at iii. During that age, the Maure or Moors were trading partners of Carthage, the independent city state founded by Phoenicians. During the second Punic war between Carthage and Rome, two Moorish Numidian kings took different sides, Syphax with Carthage, Masinissa with the Romans, decisively so at Zama. Thereafter, the Moors entered into treaties with Rome. Under King Jugurtha collateral violence against merchants brought war. Juba, a later king, was a friend of Rome. Eventually, the region was incorporated into the Roman Empire as the provinces of Mauretania Tingitana and Mauretania Caesariensis; the area around Carthage already being the province of Africa. Roman rule was beneficial and effective enough so that these provinces became fully integrated into the empire. During the Christian era, two prominent African churchmen were Tertullian and St. Augustine. After the fall of Rome, the Germanic kingdom of the Vandals ruled much of the area; a century later they were displaced by Byzantine incursions. Neither Vandal nor Byzantine exercised an effective rule, the interior being under Moorish Berber control.Jamil M. Abun-Nasr, A History of the Maghrib (Cambridge Univ., 1971) at 27, 38 & 43; Michael Brett and Elizabeth Fentress, The Berbers (Blackwell 1996) at 14, 24, 41-54; Henri Terrasse, History of Morocco (Casablanca: Atlantides 1952) at 39-49, esp. 43-44; Serge Lancel, Carthage (Librairie Artheme Fayard 1992, Blackwell 1995) at 396-401; Glenn Markoe, The Phoenicians (Univ.of California 2000) at 54-56. The Berbers resisted for over 50 years Arab armies from the east. Especially memorable was that led by Kahina the Berber prophetess of the Awras, during 690-701. Yet by the 92nd lunar year after the Hijra, the Arab Muslims had prevailed across North Africa."The conquest of North Africa and Berber resistance" in General History of Africa (UNESCO / Univ.of Calif. 1992) III: 118-129, at 124-126; Abun-Nasr, A History of the Maghrib (Cambridge Univ. 1971) at 70; Brett and Fentress, The Berbers (Blackwell 1996) at 85; Tarrasse, A History of Morocco (Casablanca: Atlantides 1952) at 50-51. (The words Islam and Muslims appeared only after Muhammad became a prophet around 600 AD.)
In 711 AD, the now Islamic Moors conquered Visigothics, mainly Christian Hispania. Under their leader, an African Berber general named Tariq ibn-Ziyad, they brought most of the Iberian Peninsula under Islamic rule in an eight-year campaign. They moved northeast across the Pyrenees Mountains but were defeated by the Frank, Charles Martel, at the Battle of Poitier in 732 AD. The Moorish state fell into civil conflict in the 750s. The Moors ruled in the Iberian peninsula, except for areas in the northwest (such as Asturias, where they were defeated at the battle of Covadonga) and the largely Basque regions in the Pyrenees, and in North Africa for several decades. Though the number of "Moors" remained small, many native inhabitants converted to Islam. According to Ronald Segal, author of Islam\'s Black SlavesRonald Segal, Islam\'s Black Slaves (2003), Atlantic Books, ISBN 1-90380981-9, some 5.6 million of Iberia\'s 7 million inhabitants were Muslim by 1200 AD, virtually all of them native inhabitants. The persecution and forced conversion to Catholicism of the Muslim population during the time of the Catholic reconquista in the second part of the 15th century, causing a mass exodus, are considered the main reasons why their number shrank to one-third by 1600.
As a sign of decline, the country had broken up into a number of mostly Islamic fiefdoms, which were partly consolidated under the Caliphate of Cordoba.
A Christian enclave from the Muslim conquest in Asturias, a small Visigothic northwestern Spanish kingdom, initiated conflicts in earnest between Christian and Muslim in the 10th century AD. Christian states based in the north and west slowly extended their power over the rest of Iberia. The Navarre, Galicia, León, Portugal, Aragón, Catalonia or Marca Hispanica, and Castile in fits and starts began a process of expansion and internal consolidation during the next several centuries under the flag of Reconquista.
In 1212, a coalition of Christian kings under the leadership of Alfonso VIII of Castile drove the Muslims from Central Iberia. However, the Moorish Kingdom of Granada continued for three more centuries in the southern Iberian peninsula. This kingdom is known in modern times for magnificent architectural works such as the Alhambra palace. On January 2, 1492, the leader of the last Muslim stronghold in Granada surrendered to armies of a recently united Christian Spain (after the marriage of Ferdinand II of Aragon and Isabella I of Castile). The remaining Muslims and Jews were forced to leave Spain, forced to convert to Roman Catholic Christianity or be murdered for not doing so.. In 1480, Isabella and Ferdinand instituted the Inquisition in Spain, as one of many changes to the role of the church instituted by the monarchs. The Inquisition was aimed mostly at Jews and Muslims who had overtly converted to Christianity but were thought to be practicing their faiths secretly -- known respectively as marranos and moriscos -- as well as at heretics who rejected Roman Catholic orthodoxy, including alumbras who practiced a kind of mysticism or spiritualism. They were an important portion of the peasants in some territories, like Aragon, Valencia or Andalusia, until their systematic expulsion in the years from 1609 to 1614. Henri Lapeyre has estimated that this affected 300,000 out of a total of 8 million inhabitants of the peninsula at the time.See History of Al-Andalus
In the meantime, the tide of Islam had rolled not just westward to Iberia, but also eastward, through India, the Malayan peninsula, and Indonesia up to Mindanao-—one of the major islands of an archipelago which the Spaniards had reached during their voyages westward from the New World. By 1521, the ships of Magellan and other Spanish expeditioners had themselves reached that island archipelago, which they named Las Islas de Filipinas, after Philip II of Spain. In Mindanao, the Spaniards also named these kris-bearing people as Moros or \'Moors\'. Today in the Philippines, this ethnic group of people in Mindanao who are generally Muslims are called \'Moros\'. This identification of Islamic people as Moros persists in the modern Spanish language spoken in Spain; and as Mouros in the modern Portuguese language. See Reconquista, and Maure.
According to historian Richard A. FletcherRichard Fletcher. Moorish Spain p10. University of California Press. 1993. ISBN 978-0520084964, \'the number of Arabs who settled in Spain was very small. "Moorish" Spain does at least have the merit of reminding us that the bulk of the invaders and settlers were Moors, i.e Berbers from nothwest Africa.\' Aline Angousturesspecialist of Spain history, Aline Angoustures. L\'Espagne page 17. Le cavalier bleu, 2004. ISBN 2-84670-078-8 says that the Berbers were about 400,000 and the Arabs about 40,000 in Spain.
Beside its usage in historical context Moor and Moorish (Italian and Spanish: moro, French: maure, Portuguese: mouro / moiro, Romanian: maur) is used to designate an ethnic group speaking the Hassaniya Arabic dialect, inhabiting Islamic Republic of Mauritania and parts of Morocco, Western Sahara, Algeria, Niger and Mali.
In modern, colloquial Spanish the sometimes pejorative term "Moro" refers to any person who practices Islam, especially those born in the Maghreb or those born in Spain of Moroccan or Algerian heritage. Similarly, in modern, colloquial Portuguese the term "Mouro" is used as a derogatory term by citizens of Northern Portugal to refer to the inhabitants of the southern areas of the country, although "Mouro" is also an enchanted people and "Moura" also means stone in Northern Portugal.
This usage has also been maintained in the Philippines, a former Spanish colony, where the local Muslim population in the Southern islands are called (and call themselves) "Moros" (see Muslim Filipino), a term introduced by the Spanish colonizers. Within the same context of colonization, Sri Lankan Muslims of Arab origin are also called "Moors"(see Sri Lankan Moors).
The initial rule of the Moors in the Iberian peninsula under this Caliphate of Cordoba is generally regarded as tolerant in its acceptance of Christians, Muslims and Jews living in the same territories, though in various periods Jews were expelled and Christians relegated to a kind of second class status. The Caliphate of Córdoba collapsed in 1031 and the Islamic territory in Iberia came to be ruled by North African Moors of the Almoravid Dynasty. This second stage started an era of Moorish rulers guided by a version of Islam that left behind the tolerant practices of the past.
The arches of red-and-white stripes inside the "La Mezquita" in Córdoba, Spain represent some of the pinnacles of the Moorish architectures.
Moorish Iberia excelled in city planning; the sophistication of their cities was astonishing. According to one historian, Córdoba "had 471 mosques and 300 public baths … the number of houses of the great and noble were 63,000 and 200,077 of the common people. There were … upwards of 80,000 shops. Water from the mountain was distributed through every corner and quarter of the city by means of leaden pipes into basins of different shapes, made of the purest gold, the finest silver, or plated brass as well into vast lakes, curious tanks, amazing reservoirs and fountains of Grecian marble." The houses of Córdoba were air conditioned in the summer by "ingeniously arranged draughts of fresh air drawn from the garden over beds of flowers, chosen for their perfume, warmed in winter by hot air conveyed through pipes bedded in the walls." This list of impressive works includes lamp posts that lit their streets at night to grand palaces, such as the one called Azzahra with its 15,000 doors.Ivan Van Sertima, The Golden Age of the Moor (Journal of African Civilizations, Vol 11, Fall 1991), Transaction Publishers, 1991, ISBN 1-56000-581-5 During the height of the Caliphate of Córdoba, the city of Córdoba proper was one of the major capitals in Europe and one of the most cosmopolitan cities of its time.
Dr. Shomarka Keita, a biological anthropologist from Howard University, has suggested that populations in Carthage circa 200 BC and northern Algeria 1500 BC were very diverse. As a group, they plotted closest to the populations of Northern Egypt and intermediate to Northern Europeans and tropical Africans. Keita stated “The data supported the comments from ancient authors observed by classicists: everything from “fair-skinned blonds to peoples who were dark skinned \'Ethiopian\' or part Ethiopian in appearance.” Modern evidence showed a similar diversity among present North Africans. Moreover, this “diversity” of phenotypes and peoples was probably due to in situ differentiation, not foreign influxes. Of course foreign influxes certainly had an impact: Phoenician, Greek, Roman Vandal, Sub Saharan Africans, and Arab migration had some impact from 900 BC to 730 AD. But they did not replace the indigenous Berber population.
The Y chromosome p49a,f TaqI Haplotype V, which corresponds to Y haplogroup E3b referred to as a "Berber marker", has been found among 68.9% of modern Berbers in North Africa and is indigenous to this area. From there, it traveled north and west Europa with the expansion of Neolithic agriculturalists. This group has also been found in some 40% of Andalusians tested, and a similar if not higher percentage in Southern Portugal, with declining frequencies among Iberian populations as distance from North Africa increases.Nathalie Gérard et al, North African Berber and Arab Influences in the Western Mediterranean Revealed by Y-Chromosome DNA Haplotypes, Human Biology, Volume 78, Number 3, June 2006, pp. 307–316.
Y DNA Haplogroup E3b predominates among North African populations; its E3b1b subgroup (M81+) is identified especially with the Berber people. The Vb subtype of p49a,f Haplotype V, apparently corresponding to E3b1b, has been found to occur in two thirds of the Haplotype V Southern Iberians, that is, about a quarter of all Andalusians tested. The frequency of Vb is at its highest among Berbers, and was found to decline rapidly from West to East among North Africans sampled, and to be uncommon in France and Italy. Nathalie Gérard et al, North African Berber and Arab Influences in the Western Mediterranean Revealed by Y-Chromosome DNA Haplotypes, Human Biology, Volume 78, Number 3, June 2006, pp. 307–316.
A 2006 Mitochondrial DNA study of 12th-13th century Islamic remains from Priego de Cordoba, Spain, indicate a higher proportion (4%) of sub-Saharan African lineages attributed at least partially to Moorish occupation, in addition to more ancient migrations to Europe.http://www.bio.uio.no/forskning/db01-news/internet/html/nr100025.html
| “ | Mitochondrial DNA sequences and restriction fragment polymorphisms were retrieved from three Islamic 12th-13th century samples of 71 bones and teeth (with >85% efficiency) from Madinat Baguh (today called Priego de Cordoba, Spain). Compared with 108 saliva samples from the present population of the same area, the medieval samples show a higher proportion of sub-Saharan African lineages that can only partially be attributed to the historic Muslim occupation. In fact, the unique sharing of transition 16175, in L1b lineages, with Europeans, instead of Africans, suggests a more ancient arrival to Europe from Africa. The present day Priego sample is more similar to the current south Iberian population than to the medieval sample from the same area. The increased gene flow in modern times could be the main cause of this difference. | ” |
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