La permanence morisque en Espagne après 1609 (discours et réalités)

The permancence of moriscos in spain after 1609 (discourse and realities)

• Auteur / Autrice : François Martinez
• Direction : Louis Cardaillac
• Type : Thèse de doctorat
• Discipline(s) : Études romanes. Espagnol
• Date : Soutenance en 1997
• Etablissement(s) : Montpellier 2

Mots clés

Mots clés contrôlés

Morisques

Espagne -- Histoire

XVIIe siècle 1601 1700

Inquisition

Espagne -- 17e siècle

Relations interethniques

Espagne

Sources

Résumé

La permanence morisque reste encore aujourd'hui une question en suspens. Les difficultes liees aux sources rendent difficile toute affirmation definitive. Elle fut neanmoins reelle. Mais l'interet n'est pas seulement de savoir dans quelles proportions les morisques etaient restes en espagne apres l'expulsion. Definir les conditions qui ont permis cette presence doit rester, dans l'esprit des historiens, une priorite. Qui etaient-ils, combien etaient-ils, ou etaient-ils, comment avaient-ils pu echapper a l'exil? ces interrogations sont primordiales, mais il faut aussi nous interroger sur les aspects structuraux de la permanence. Notre etude des discours et des representations a eclaire les structures qui avaient determine l'expulsion et la permanence morisque. A travers l'analyse des mecanismes discursifs de ces dernieres, nous avons pu mettre en lumiere les aspects ideologiques du probleme. Les structures discursives presentees dans notre travail soulignent les contradictions du probleme morisque en general et plus particulierement a cette periode. Parmi les figures qui prefiguraient toute approche du morisque, citons la vision de l'unicite, la multiplication, la duplicite, le chatiment divin. Mais dans le meme temps venaient se greffer sur ces elements d'autres representations emanant d'autres pratiques, telles les oppositions conceptuelles general/particulier, spirituel/temporel, ou encore les notions juridiques de la suspicion, la culpabilite, l'aveu ou la preuve. Grace a l'etude des differentes categories exemptes de l'expulsion, nous avons pu mesurer combien ces structures discursives conditionnaient la permanence. Ces dernieres avaient delimite les contours d'un morisque assimilable. La femme, l'enfant, l'esclave et le bon chretien se voyaient assigner une place specifique dans la societe chretienne: celle d'un morisque soumis, sur lequel pesait encore implicitement le poids de ses origines.

The morisco's permanence remains even today an unresolved question. The difficulties regarding the sources make any definitive affirmation on the subject very difficult. Nevertheless the permanence was in fact real. However, the interest at issue is not to only to find out the proportions of moriscos that remained in spain after the expulsion. To define the conditions that allowed this permamence must remain a priority in the mind of historian. Who were they, how many and where were they, and how were they able to escape from being exiled? these interrogations are indeed primordial, but it is also important to examine the structural aspects concerning the permanence. Our study of the discourses and the representations has cleared up the structures that had determined the expulsion and the permanence of the moriscos. Through the analysis of these discursive mechanisms, we were able to enlighten the ideological aspects of the problem. The discursive structures presented in our work emphasize the contradictions of the morisco's problem in general and more particularly to that period. Among the figures that prefigurated all the approachs to the moriscos, let us quote the vision of oneness, multiplication, duplicity, and god's punishment. However, at the same time other representations from other practices grafted onto these elements, for example the conceptual oppositions like general/specific and spiritual/temporal and even the judicial notions of suspicion, guilt, confession and proof. As a result of our study of the different categories exempted from the expulsion, we were able to estimate how much these discursive structures conditioned the permanence. The latter had delimited the outlines of an admissible morisco. The women, the children, the slaves and the ''good christians'' saw themselves assigned to a specific place in christian society: that of the submissive moriscos over whom still implicitly hung the weight of their origins.