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@article{ART001978733},
author={Juin Lim},
title={The Identity of Morisco en Don Quijote de La Mancha},
journal={Cross-Cultural Studies},
issn={1598-0685},
year={2015},
volume={38},
pages={265-295},
doi={10.21049/ccs.2015.38..265}

TY - JOUR
AU - Juin Lim
TI - The Identity of Morisco en Don Quijote de La Mancha
JO - Cross-Cultural Studies
PY - 2015
VL - 38
IS - null
PB - Center for Cross Culture Studies
SP - 265
EP - 295
SN - 1598-0685
AB - The Identity of Morisco in Don Quijote de La ManchaLIM, JuinThis article is concerned about a reason for which Cervantes participates anarabic author named Benengeli and morisco translator in his work instead of christianauthor. From the multi-cultural point of view, the time in which Don Qujote waspublished, belongs to the Golden Age. In other words, the society can not besupported by the ideology of Purity of Blood in that the morisco, converso (ChristianJewish) have been permitted to coexist in the name of christian proselyte or NewChristian despite of invisible discrimination. An invisible discrimination is basedon the prejudice and negative stereotype of Old Christian against the New Christian. Cervantes offers an o open space for readers to participate in the creative reading,giving up the absolute authority of author named Benengeli. The deep-rootedprejudice against morisco or muslim author makes the readers of Don Quijotedo reinterpret the contents and have question about his sincerity. This disbeliefis partly on the basis of hypothesis that Don Quijote would be passed on orallyby an arabic or morisco. Leaving the hypothesis alone, Romance, festivalperformances of morisco or the aljamia literature in the Iberian Peninsula havethe chivalry or knights of the Occident. The chivalry in Romance of moriscomeans that morisco would seek assimilation into the mainstream of OccidentalChristian community. At the same time, morisco would be faced with the dilemmaof loss of religious identity. But Taqiyya, islamic doctrine, offsets the dilemmabetween yearning to assimilate into mainstream and religious conscience of moriscoin that Taqiyya permits morisco to convert to Christianity in case that they arein danger of life or the following risk. From this point of view, There is no roomfor doubt about the fact that Taqiyya contributed to social assimilation ormulticultural society of the Iberian Peninsula. It has been a long time since anarrow-minded religious dogma and ideology became a anachronistic relic inmulticultural society of Spain such as the Purity of Blood. From a relative viewpoint,Don Quijote provides a ground for the collective intelligence among christian,muslim(morisco) and converso through a liberal community between readers andauthors who form a pluralistic society.
KW - Taqiyya;multiculturalism;chivalry;relativism;morisco
DO - 10.21049/ccs.2015.38..265
ER -

Juin Lim. (2015). The Identity of Morisco en Don Quijote de La Mancha. Cross-Cultural Studies, 38, 265-295.

Juin Lim. 2015, "The Identity of Morisco en Don Quijote de La Mancha", Cross-Cultural Studies, vol.38, pp.265-295. Available from: doi:10.21049/ccs.2015.38..265

Juin Lim "The Identity of Morisco en Don Quijote de La Mancha" Cross-Cultural Studies 38 pp.265-295 (2015) : 265.

Juin Lim. The Identity of Morisco en Don Quijote de La Mancha. 2015; 38 265-295. Available from: doi:10.21049/ccs.2015.38..265

Juin Lim. "The Identity of Morisco en Don Quijote de La Mancha" Cross-Cultural Studies 38(2015) : 265-295.doi: 10.21049/ccs.2015.38..265

Juin Lim. The Identity of Morisco en Don Quijote de La Mancha. Cross-Cultural Studies, 38, 265-295. doi: 10.21049/ccs.2015.38..265

Juin Lim. The Identity of Morisco en Don Quijote de La Mancha. Cross-Cultural Studies. 2015; 38 265-295. doi: 10.21049/ccs.2015.38..265

Juin Lim. The Identity of Morisco en Don Quijote de La Mancha. 2015; 38 265-295. Available from: doi:10.21049/ccs.2015.38..265

Juin Lim. "The Identity of Morisco en Don Quijote de La Mancha" Cross-Cultural Studies 38(2015) : 265-295.doi: 10.21049/ccs.2015.38..265