 Okay, so good morning everybody. Thank you for being here so early My name is Jose Carvajal as David has introduced me. Thank you David Thank you to the organizers for having me here today in this interesting session and I'm going to talk about About a debate that runs very much deep into Spanish and let's say a land house archaeology because it's Spain and Portugal and a lot of other people from other countries But that's very deep into into the archaeology of a land house But I think it also has a lot of impact in other fields of Islamic archaeology, in other geographical areas and in other debates of Islamic archaeology And this is how can we talk about Migration and Islamic session at the same time without falling in into topics that we rather avoid And I dare to be more specific as I go on with the talk So to start with I would like to remind you that the Muslim Center in Spain in I'd be so about that 7-Eleven and they lasted They have a political presence there either with political structure or without proper political structures But still a very important presence as a minority there for 900 years And this is 7-Eleven is one of the most controversial dates in Spanish history And I'm going to talk here from the point of view of Spanish Apologies to any Portuguese who are here. They might agree with me or they might not agree with me But here I have to be very careful with it. What is it? So, yeah, I'm talking from the Spanish point of view. It's extremely controversial. Why because The narrative about Islam in Iberia has been from the Spanish point of view He looked at under the Prism or a catastrophe So the Arabs arrived to Sali the Holy Cross and they destroyed everything and then there was a long period of reconquista and recovery of the Spanish nation Or from the other point of view as the paradigm of integration or convivencia Which is which is muslim in Spain as something as the paradigm of light and light Territory Which I mean I have to say I'm not closer to the integration paradigm I don't buy everything in it, but just so you know all my cards. I'm closer to the integration paradigm Now not everything that has been written and said obviously and then any of these two paradigms in paradigms or in between It's historically Relevant But there are several Several things that can be said and there are several Solid historiographical position Which are found in between Between these two paradigms and I'm going to talk about those two in a second first of all Can we say something about migration in muslim migration in Iberia? Yes, we can say actually a lot of things We have a lot of information. We know that there was a lot of migration You wouldn't believe it, but a lot of people would say that there was no migration at all We don't know how many people arrive Quite a sizable population at least enough to change the cultural orientation But we don't know real numbers Since when we know it was since the 18th century and who we are talking about whole family profiles It's one of the things that have been said very often in Iberia is that the only warriors came and that was a reason why the cultural Orientation of Islam in Iberia was particular We know now thanks to archaeology and written sources that we have all these All these data are solid enough Now about these two Between the two paradigms of catastrophe and integration there as I told you there are some solid historiographical work done which tries to explain how Alanderos came to be, how Alanderos emerged because Alanderos emerged Alanderos appears suddenly when a lot of muslims arrived in Iberia and they changed the country and they Created something completely new Now, how do we explain the Integration the formation of Alanderos There are two paradigms, sorry I have been trying to avoid the word formation but I just filed into it because actually The two paradigms of explanation one of them can be classified as formation and transition Okay, the formation paradigm would be very much based on the moment of World War I, in 1966 1976 Which was Alanderos a book called Alanderos It established that the Alanderos was created from a room to this point of view So it was a new society Essentially based on tribal links. Now Ishar himself tends to be a bit more He when he talks about tribal links He doesn't tend to be very radical of them other people tend to be much more Radical when we talk about tribal links. It won't go into that today. The other Parade that explains it within historiography. It's what has been called transition transition Which is it's based on Ishar ultimately, but it took a lot of ideas from a model of Transition from the late antiquity to feudalism Developed by Chris Wicca in 1984 Said a very important article the other transition from the ancient world feudalism and this was adopted by Manuela Zing and Manza first in an attempt to create a synthesis of the formation paradigm with other ideas and eventually it Actually came to be something quite different from the original idea of Ishar. So this is why formation and transition are Quite different ways of looking at how Al-Andalus was from doesn't it doesn't mean that they are necessarily opposed I hope I will be able to show but they have very different Elements of consideration. So I'm going to focus on the transition perspective because I'm going to decide it I know I like to say because this happens a lot in Spain when you criticize people Yeah, that doesn't mean that you don't like that people doesn't it only means that you are Disagreement with these people, but you can respect it so the transition perspective will its main mostly based on the words Manuela Zing and Manza We're talking about Three worlds, maybe actually 94 or 97 at the same world are the editions of the same world But with a lot of interesting additions and 98 was a new revision of the paradigm and the different conditions So it was a model that once it was published was Spread widely and had a lot of impact in in the in the archaeology of Al-Andalus This model establishes a desert transition in between what there was before Al-Andalus and Al-Andalus And Al-Andalus was mostly formed as a society in between the 910th century Depending on the area of Iberia that you look at and what you you see changing is The society changes from a human model production to a regulatory model production The main model of surface extraction is was from rent to tax And the political economy from a variety political economy and not very complex We go to a very complex political economy with a very good islamic a very solid islamic base I won't go into more details because we don't know it, but it's a really complex and interesting model now That model works really well when you look at Al-Andalus in a in a long scale And a lot of people have have used it I have used it myself And it's really as I say it's really useful if you look at Al-Andalus from the point of view of the long-dwear history However, it does not necessarily work so well as more So here for example, I'm showing you one A vote from a work of Miguel Alba and Sonia Gutiérrez Who are looking in this work, they are looking at the changes in ceramics Ceramics are going to be very relevant in this presentation for now Because I'm not a ceramic specialist But they are they can they can be used as a model of whole material culture is considered under this paradigm And the interesting element of this paradigm is that material culture in between the 8th century The period of arrival of the migrants and the 10th century, which is the period of deformation of caliphates It's only interesting as a diagraric process in itself So we are not interested really in what is happening We're interested in what goes before but goes after this This is a very interesting thing because eventually it leads To a very particular consideration on migration, which is We know that there is migration, we don't deny that there is migration of course But at the same time the changes that migration introduces have to be done play Because we don't know what what those changes are and we are not interested in those Because we are all interested in the transition from one point to the next So everything that falls in between we just call it transitional And we don't have we don't have to to make any effort to understand what is happening So this is basically transition becomes a black box In which you introduce materials from one side and you take them from the other side And they are praised lambing on one side and they're Islamic on the other side And I think that's a problem But this is not only a problem in Atlanta, this is actually if you look at a little bit of bibliography about migrations in the weather field of archaeology You will find that this is a very A very useful thing to to happen when migration is considered Migration is a central concept that has been challenged periodically by Approaches of the emphatic evolutionarily or afoctonus development So what happens here more or less is not exactly the same process But more or less is that the concept of migration the concept of changes introduced by migration Is changed substitute by a black box Which we call transition that works as an autonomous development Now these are there are new perspectives in migration I'm quoting now the exactly the same article that I quoted in the former slide And there's new perspective in migration proposed a multi-scarrow way of looking at migration In other words we have to look carefully at every context And we have to try to explain migration Not as we have to try to use migration not as an explanatory concept Migration doesn't explain anything But it has to figure prominently in explanations because it's there So it doesn't explain anything but it needs to be explained and it needs to be part of the models So now let me come back very quickly to the formation paradigm This is just a very quick comparative in between Comparative perspective between the two models So the transition model It looks at the large scale transition political economy Essentially it looks at it from the top to the bottom The formation model looks at the same change But it tends to look at it from the bottom to the top The transition period focus the transition paradigm focus on state formation And focus essentially on what is happening At the end of the transition period 19th century Whereas the other model it's very interested in what is happening For that So in the moment in which the muslims arrive On that until the moment of state formation And the transition model tends to consider transformation material culture From what Hackenbeck would call a unified point of view or godside So we know everything that is happening Whereas the formation tends to adopt a much more local point of view when considered and changed Okay, so this is why I prefer the formation paradigm And I'm going to give you a few quick overlooks of the research that has happened for a long time The research on the Pega of Granada The Pega of Granada in between the 8th century and the 9th century Particularly the 10th century in this case I can't tell because I started it in my head So in the 10th century Until the 10th century the Pega of Granada was a very fragmented landscape in a lot of senses Religiously, ethnically, from the point of view of travel groups And we know that these differences played a role in the cultural development on the Pega of Granada Now I cannot offer you a narrative of what was happening But I can tell you that I looked very carefully at the ceramics of these sites I was able to tell that the ceramics were divided in four phases The sequence of ceramics was divided in four phases And if you look at it from a large-scale view So if you look at it from far away And you look at it as you consider all the changes at the same time It all fits very well with the transition paradigm As I said, the problem with the transition paradigm is not that it doesn't work It is that it obscures some elements of the process of thinking in a theory So if you look at it from the changes of the phases in ceramics They fit very well with political changes that are very relevant for the transition paradigm But if you look at it from the point of view of a small scale You can see that actually Technical change is not simple at all You cannot say that in the moment that the machine has arrived everything changes Or you cannot say that in the moment that machine has arrived There is a single path of development that has been triggered What you have is actually a much more complex thing There is a lot of different parts of development And they all have one thing in common which is interesting Is that developments, innovations tend to focus on the same particular types of ceramics Whereas there are other particular types of ceramics We cannot call it conservative types That tend to remain the same for a long period And eventually they disappear But you know they continue to be made for a century or so And eventually they disappear The other types of ceramics, the new innovative types of ceramics Tend to accumulate all the different innovations Until in the 10th century more or less All these innovations coalesced Coalesced in a single type And they form a new tradition of poetry But before the 10th century where we have It's a lot of different parts of development we have So in short in between phases one and two More or less in between the beginning of the Islamic period Second and eleventh I stand in the debate backwards to collect some poetry from before To the 10th century we have the appearance of new types and forms We have the concentration of distinctive developments Of morphological types in the Vega-Gurana Which is actually very useful because we can say that the Vega-Gurana Was a particular region from a technological point of view So what you have within the Vega-Gurana is different From what you have outside the Vega-Gurana And then we have a proliferation of technical solutions To produce the same types, for example The same type of cooking pot, the same morphological type Can be produced with different techniques In different areas And this only indicates that there is a change in poetry That it's not the result of a single transformation That there are a lot of different transformation going around In this small area of the Vega-Gurana I don't know, sorry So how do we explain this idea of multiple development paths And multiple development paths sustained over a good time To centuries almost, from 711 to 955 So I have tried to use two theoretical models to explain it One of them is the model of middle ground Developed by Gostin's theory of cultural contacts In the middle ground basically you have two different Or more different cultures meeting together And the meeting of these different cultures Because they are essentially on equal grounds Produces a lot of original new types of material culture That concept is interesting But it has a product It tends to be very essential in terms of the cultures involved So here I will be again talking about an Islamic culture And I know an Islamic culture that means together I don't like that very much Because I think that there is a lot of variety within Islamic culture And within the pre-Islamic culture So the other concept that is very interesting to consider Will be the John Robs concept of fields of action Which he developed in an article called Beyond Agency This concept basically looks at the way in which A particular agent develops its work within his field In this case we are looking at the agency of potters How can we explain that potters are suddenly becoming so original My theory here is that these potters are actually receiving A lot of influences from a lot of different groups That are coming together in this period So basically we have to involve the idea of migration To explain these changes that are happening In these two centuries in the back of Granada You have potters producing separately independently And we know that they produce separately independently That they know that there is not a lot of trade Of pots in this period But they are taking ideas from each other In different ways And the fact that they are able to draw and to be so original Is because they are exposed to a lot of different ways of doing things So as I said we have to involve the idea of migration I don't want to go too deep into this For example in 1919 Anthony developed several models of migration That could be applied to a land nurse I guess to be a very brief explanation Of the three models that I consider One of the advances is the classical model of migration Where people basically migrate as they grow demographically The leapfrogging is when people make jumps from one place to the other And the streamline migration is a process that they produce after a leapfrogging Which is when people are particularly prone to go to different areas Because they know people in those areas And this will explain in a land nurse for example For example the formation of different provinces Which happened before the formation of the migration Now can we consider these models in the back of Granada Yeah we can consider them And we can see them at different scales The problem is that of course the written sources are essentially very fragmented So we cannot create as I would love to create a wonderful model Explaining who came, where they established at this point But we have enough data to realize that this is actually quite a complex Quite complex as a process of migration So we know that by reading sources we have very many migrations We know by reading sources and by the following Also very very migrations by the following That we have different ways of our immigrants And that they came from the north of Africa But they also came directly from the Middle East And they also came directly from other parts of Iberia We have a lot of silent migrations I mean we don't know for sure But it's likely that we have a lot of silent migrations Of which we know nothing about And we have also very importantly back war migrations So the people that migrated were not people that lost all contact With the land where they have come from They will go a lot, very often they will go backwards And they will establish sustained contact And we know that this happens with trade With the pilgrimage that has and with scholars There's a really good work on the scholars That were emerging in Granada And how they traveled back to the Middle East And they established contacts with the Middle East So I'm trying to conclude here I think that when we look at the early Islamic period And when we look at what is happening in Al-Andalus But I think to a certain extent this Probably could be extended to other territories as well We tend to focus too much on the idea of migration Of transition to the point that we don't Tend to think about the smallest scale And how migrations actually had a very complex And which is color phenomenon So what I have tried to present here Is how an analysis of the ceramics of the area of Granada Which have been doing for a long time now Very, very long time But you can look at the same ceramics again And you can try to look at the small details Of what is happening in different areas And you can come with different ideas To explain how the process of migration was You can actually see the migration in the actual record And this is what I have tried to do Here I have tried to offer you a better explanation For the same development Considering the photos of action Which is basically photos where Saw the possibilities in hands Just by being exposed to a lot of different influences From people from a lot of different places So this is it Thank you very much