Morisco

The Moorish Proselytes of Archbishop Ximenes, Granada, 1500 by Edwin Long (1829–1891)

The Emirate of Granada was the last Muslim Kingdom in the Iberian Peninsula, which surrendered in 1492 to the Catholic forces after a decade-long campaign. Granada was annexed to Castile as the Kingdom of Granada, and had a majority Muslim population of between 250,000 and 300,000.[19] Initially, the Treaty of Granada guaranteed their rights to be Muslim but Cardinal Cisneros's effort to convert the population led to a series of rebellions.[20] The rebellions were suppressed, and afterwards the Muslims in Granada were given the choice to remain and accept baptism, reject baptism and be enslaved or killed, or to be exiled.[21] The option of exile was often not feasible in practice, and hindered by the authorities.[21] Shortly after the rebellions' defeat, the entire Muslim population of Granada had nominally become Christian.[22]

Although they converted to Christianity, they maintained their existing customs, including their language, distinct names, food, dress and even some ceremonies.[23] Many secretly practiced Islam, even as they publicly professed and practiced Christianity.[24] This led the Catholic rulers to adopt increasingly intolerant and harsh policies to eradicate these characteristics.[22] This culminated in Philip II's Pragmatica of 1 January 1567 which ordered the Moriscos to abandon their customs, clothing and language. The pragmatica triggered the Morisco revolts in 1568–71.[25] The Spanish authorities quashed this rebellion, and at the end of the fighting, the authorities decided to expel the Moriscos from Granada and scatter them to the other parts of Castile.[26] Between 80,000 and 90,000 Granadans were marched to cities and towns across Castile.[27][26][28]

In 1492, the Kingdom of Valencia, part of the Crown of Aragon, had the second largest Muslim population in Spain after Granada, which became nominally the largest after the forced conversions in Granada in 1502.[29] The nobles of Valencia continued to allow Islam to be practiced until the 1520s, and, to some extent, the Islamic legal system to be preserved.[30]

In the 1520s, the Revolt of the Brotherhoods broke out among the Christian subjects of Valencia.[31] The rebellion bore an anti-Islam sentiment, and the rebels forced Valencian Muslims to become Christians in the territories they controlled.[32] The Muslims joined the Crown in suppressing the rebellion, playing crucial roles in several battles.[32] After the rebellion was suppressed, King Charles V started an investigation to determine the validity of the conversions forced by the rebels.[33] He ultimately upheld those conversions, therefore putting the force-converted subjects under the authority of the Inquisition, and issued declarations to the effect of forcing the conversion of the rest of the Muslims.[33]

After the forced conversions, Valencia was the region where the remains of Islamic culture was the strongest.[33] A Venetian ambassador in the 1570s said that some Valencian nobles "had permitted their Moriscos to live almost openly as Mohammedans."[34] Despite efforts to ban Arabic, it continued to be spoken until the expulsions.[35] Valencians also trained other Aragonese Moriscos in Arabic and religious texts.[35]

Moriscos accounted for 20% of the population of Aragon, residing principally on the banks of the Ebro river and its tributaries. Unlike Granada and Valencia Moriscos, they did not speak Arabic but, as vassals of the nobility, were granted the privilege to practice their faith relatively openly.

Places like Muel, Zaragoza, were inhabited fully by Moriscos, the only Old Christians were the priest, the notary and the owner of the tavern-inn. "The rest would rather go on a pilgrimage to Mecca than Santiago de Compostela."[36]

In Catalonia, Moriscos represented less than 2% of the population[37] and were concentrated in the Low Ebro region, as well as in the city of Lleida and the towns of Aitona and Seròs, in the Low Segre region.[38] They largely spoke Arabic no longer, but Catalan,[39] and to a lesser extent also Castilian-Aragonese in Lleida.[40]

The Crown of Castile included, besides the Kingdom of Granada, also Extremadura and the rest of modern-day Andalusia (the Kingdoms of Seville, Córdoba and Jaén). The proportion of its Morisco population in most of this territory was more dispersed except in specific locations such as Villarrubia de los Ojos, Hornachos, Arévalo or the Señorío de las Cinco Villas (in the southwestern part of the province of Albacete), where they were the majority or even the totality of the population. Castile's Moriscos were highly integrated and practically indistinguishable from the Catholic population: they did not speak Arabic and a large number of them were genuine Christians. The mass arrival of the much more visible Morisco population deported from Granada to the lands under the Kingdom of Castile led to a radical change in the situation of Castilian Moriscos, despite their efforts to distinguish themselves from the Granadans. For example, marriages between Castilian Moriscos and "old" Christians were much more common than between Castilian and Granadan Moriscos. The town of Hornachos was an exception, not only because practically all of its inhabitants were Moriscos but because of their open practice of the Islamic faith and of their famed independent and indomitable nature. For this reason, the order of expulsion in Castile targeted specifically the "Hornacheros", the first Castilian Moriscos to be expelled. The Hornacheros were exceptionally allowed to leave fully armed and were marched as an undefeated army to Seville from where they were transported to Morocco. They maintained their combative nature overseas, founding the Corsary Republic of Bou Regreg and Salé in modern-day Morocco.

The situation of the Moriscos in the Canary Islands was different from on continental Europe. They were not the descendants of Iberian Muslims but were Muslim Moors taken from Northern Africa in Christian raids (cabalgadas) or prisoners taken during the attacks of the Barbary Pirates against the islands. In the Canary Islands, they were held as slaves or freed, gradually converting to Christianity, with some serving as guides in raids against their former homelands. When the king forbade further raids, the Moriscos lost contact with Islam. They became a substantial part of the population of the islands, reaching one-half of the inhabitants of Lanzarote. Protesting their Christianity, they managed to avoid the expulsion that affected European Moriscos. Still subjected to the ethnic discrimination of the pureza de sangre, they could not migrate to the Americas or join many organizations. Later petitions allowed for their emancipation with the rest of the Canarian population.[41]

While the Moors chose to leave Spain and emigrate to North Africa, the Moriscos accepted Christianity and gained certain cultural and legal privileges for doing so.[42]

Many Moriscos became devout in their new Christian faith,[43] and in Granada, some Moriscos were killed by Muslims for refusing to renounce Christianity.[44] In 16th century Granada, the Christian Moriscos chose the Virgin Mary as their patroness saint and developed Christian devotional literature with a Marian emphasis.[45]

A Morisco Quran with the Arabic text and line-by-line Castillian translations in Aljamiado and the 1606 Quran of Toledo in Castillian written with Latin script.

Because conversions to Christianity were decreed by law rather than by their own will, most Moriscos still genuinely believed in Islam.[42][46] Because of the danger associated with practicing Islam, however, the religion was largely practiced clandestinely.[24] A legal opinion, called "the Oran fatwa" by modern scholars, circulated in Spain and provided religious justification for outwardly conforming to Christianity while maintaining an internal conviction of faith in Islam, when necessary for survival.[47] The fatwa affirmed the regular obligations of a Muslim, including the ritual prayer (salat) and the ritual alms (zakat), although the obligation might be fulfilled in a relaxed manner (e.g., the fatwa mentioned making the ritual prayer "even though by making some slight movement" and the ritual alms by "showing generosity to a beggar").[48] The fatwa also allowed Muslims to perform acts normally forbidden in Islamic law, such as consuming pork and wine, calling Jesus the son of God, and blaspheming against the prophet Muhammad, as long as they maintained conviction against such acts.[49]

The writing of a Morisco crypto-Muslim author known as the "Young Man of Arévalo" included accounts of his travel around Spain, his meetings with other clandestine Muslims and descriptions of their religious practices and discussions.[50] The writing referred to the practice of secret congregational ritual prayer, (salat jama'ah)[51] collecting alms in order to perform the pilgrimage to Mecca (although it is unclear whether the journey was ultimately achieved),[51] and the determination and hope to reinstitute the full practice of Islam as soon as possible.[52] The Young Man wrote at least three extant works, Brief compendium of our sacred law and sunna, the Tafsira and Sumario de la relación y ejercio espiritual, all written in Spanish with Arabic script (aljamiado), and primarily about religious topics.[53]

Extant copies of the Qur'an were also found from the Morisco period, although many are not complete copies but selections of suras, which were easier to hide.[54] Other surviving Islamic religious materials from this period include collections of hadiths,[55] stories of the prophets,[56] Islamic legal texts,[57] theological works (including Al-Ghazali's works),[58] as well as polemical literature defending Islam and criticizing Christianity.[59]

The Moriscos also likely wrote the Lead Books of Sacromonte, texts written in Arabic claiming to be Christian sacred books from the first century AD.[60] Upon their discovery in the mid-1590s, the books were initially greeted enthusiastically by the Christians of Granada and treated by the Christian authorities as genuine and caused a sensation throughout Europe due to their (ostensibly) ancient origin.[61][62] Hispano-Arabic historian Leonard Patrick Harvey proposed that the Moriscos wrote these texts in order to infiltrate Christianity from within, by emphasizing aspects of Christianity which were acceptable to Muslims.[63][46] The content of the text was superficially Christian and did not refer to Islam at all, but contained many "Islamizing" features. The text never featured the Trinity doctrine or referred to Jesus as Son of God, concepts which are blasphemous and offensive in Islam.[46] Instead, it repeatedly stated "There is no god but God and Jesus is the Spirit of God (ruh Allah)", which is unambiguously close to the Islamic shahada[63] and referred to the Qur'anic epithet for Jesus, "the Spirit of God".[64][65] It contained passages which appeared (unbeknownst to the Christians at the time) to implicitly predict the arrival of Muhammad by mentioning his various Islamic epithets.[66]

In many ways, the above situation was comparable to that of the Marranos, secret Jews who lived in Spain at the same time.

Muhammad I of Granada leading his troops during the Mudéjar revolt of 1264–66, illustrated in the contemporary Cantigas de Santa Maria.

Islam has been present in Spain since the Umayyad conquest of Hispania in the eighth century. At the beginning of the twelfth century, the Muslim population in the Iberian Peninsula – called "Al-Andalus" by the Muslims – was estimated to number as high as 5.5 million, among whom were Arabs, Berbers and indigenous converts.[19] In the next few centuries, as the Christians pushed from the north in a process called reconquista, the Muslim population declined.[67] At the end of the fifteenth century, the reconquista culminated in the fall of Granada and the total number of Muslims in Spain was estimated to be between 500,000 and 600,000 out of the total Spanish population of 7 to 8 million.[19] Approximately half of the remaining Muslims lived in the former Emirate of Granada, the last independent Muslim state in Spain, which had been annexed to the Crown of Castile.[19] About 20,000 Muslims lived in other territories of Castile, and most of the remainder lived in the territories of the Crown of Aragon.[68] Prior to this in Castile 200,000 of the 500,000 Muslims had been forcibly converted; 200,000 had left and 100,000 had died or been enslaved.

The Christians called the defeated Muslims who came in their rule the Mudéjars. Prior to the completion of the Reconquista, they were generally given freedom of religion as terms of their surrender. For example, the Treaty of Granada, which governed the surrender of the emirate, guaranteed a set of rights to the conquered Muslims, including religious tolerance and fair treatment, in return for their capitulation.

When Christian conversion efforts on the part of Granada's first archbishop, Hernando de Talavera, were less than successful, Cardinal Jimenez de Cisneros took stronger measures: with forced conversions, burning Islamic texts,[69] and prosecuting many of Granada's Muslims. In response to these and other violations of the Treaty, Granada's Muslim population rebelled in 1499. The revolt lasted until early 1501, giving the Castilian authorities an excuse to void the terms of the Treaty for Muslims. In 1501 the terms of the Treaty of Granada protections were abandoned.

In 1501 Castilian authorities delivered an ultimatum to Granada's Muslims: they could either convert to Christianity or be expelled. Most did convert, in order not to have their property and small children taken away from them. Many continued to dress in their traditional fashion, speak Arabic, and secretly practiced Islam (crypto-Muslims). The 1504 Oran fatwa provided scholarly religious dispensations and instructions about secretly practicing Islam while outwardly practicing Christianity. With the decline of Arabic culture, many used the aljamiado writing system, i.e., Castilian or Aragonese texts in Arabic writing with scattered Arabic expressions. In 1502, Queen Isabella I of Castile formally rescinded toleration of Islam for the entire Kingdom of Castile. In 1508, Castilian authorities banned traditional Granadan clothing. With the 1512 Spanish invasion of Navarre, the Muslims of Navarre were ordered to convert or leave by 1515.

However, King Ferdinand, as ruler of the Kingdom of Aragon, continued to tolerate the large Muslim population living in his territory. Since the crown of Aragon was juridically independent of Castile, their policies towards Muslims could and did differ during this period. Historians have suggested that the Crown of Aragon was inclined to tolerate Islam in its realm because the landed nobility there depended on the cheap, plentiful labor of Muslim vassals.[70] However, the landed elite's exploitation of Aragon's Muslims also exacerbated class resentments. In the 1520s, when Valencian guilds rebelled against the local nobility in the Revolt of the Brotherhoods, the rebels "saw that the simplest way to destroy the power of the nobles in the countryside would be to free their vassals, and this they did by baptizing them."[70] The Inquisition and monarchy decided to prohibit the forcibly baptized Muslims of Valencia from returning to Islam. Finally, in 1526, King Charles V issued a decree compelling all Muslims in the crown of Aragon to convert to Catholicism or leave the Iberian Peninsula (Portugal had already expelled or forcibly converted its Muslims in 1497 and would establish its own Inquisition in 1536).

In Granada for the first decades after the conversion, the former Muslim elites of the former Emirate became the middlemen between the crown and the Morisco population. Certain religious tolerance, too, was still observable during the first half of the 16th century.[71] They became alguaciles, hidalgos, courtiers, advisors to the royal court and translators of Arabic.[72] They helped collect taxes (taxes from Granada made up one-fifth of Castile's income)[73] and became the advocates and defenders of the Moriscos within royal circles.[74] Some of them became genuine Christians while others secretly continued to be Muslims.[74] The Islamic faith and tradition were more persistent among the Granadan lower class, both in the city and in the countryside.[74] The city of Granada was divided into Morisco and Old Christian quarters, and the countryside often have alternating zones that are dominated by Old or New Christians.[74] Royal and Church authorities tended to ignore the secret but persistent Islamic practice and tradition among some of the Morisco population.[74][43]

Outside Granada, the role of advocates and defenders were taken by the Morisco's Christian lords.[75] In areas with high Morisco concentration, such as the Kingdom of Valencia and certain areas of other kingdoms, former Muslims played an important role in the economy, especially in agriculture and craft.[75] Consequently, the Christian lords often defended their Moriscos, sometimes to the point of being targeted by the Inquisition.[75] For example, the Inquisition sentenced Sancho de Cardona, the Admiral of Aragon to life imprisonment after he was accused of allowing the Moriscos to openly practice Islam, build a mosque and openly made the adhan (call to prayer).[76] The Duke of Segorbe (later Viceroy of Valencia) allowed his vassal in the Vall d'Uixó to operate a madrassa.[75][77] A witness recalled one of his vassals saying that "we live as Moors and no one dares to say anything to us".[77] A Venetian ambassador in the 1570s said that some Valencian nobles "had permitted their Moriscos to live almost openly as Mohammedans."[34]

In 1567, Philip II directed Moriscos to give up their Arabic names and traditional dress, and prohibited the use of the Arabic language. In addition, the children of Moriscos were to be educated by Catholic priests. In reaction, there was a Morisco uprising in the Alpujarras from 1568 to 1571.

Embarkation of Moriscos in Valencia by Pere Oromig

At the instigation of the Duke of Lerma and the Viceroy of Valencia, Archbishop Juan de Ribera, Philip III expelled the Moriscos from Spain between 1609 (Aragon) and 1614 (Castile).[78] They were ordered to depart "under the pain of death and confiscation, without trial or sentence... to take with them no money, bullion, jewels or bills of exchange... just what they could carry."[79] Estimates for the number expelled have varied, although contemporary accounts set the number at between 270,000 and 300,000 (about 4% of the Spanish population).

The majority were expelled from the Crown of Aragon (modern day Aragon, Catalonia and Valencia), particularly from Valencia, where Morisco communities remained large, visible and cohesive; and Christian animosity was acute, particularly for economic reasons. Some historians have blamed the subsequent economic collapse of the Spanish Eastern Mediterranean coast on the region's inability to replace Morisco workers successfully with Christian newcomers. Many villages were totally abandoned as a result. New laborers were fewer in number and were not as familiar with local agricultural techniques.

In the Kingdom of Castille (including Andalusia, Murcia and the former kingdom of Granada), by contrast, the scale of Morisco expulsion was much less severe. This was due to the fact that their presence was less felt as they were considerably more integrated in their communities, enjoying the support and sympathy from local Christian populations, authorities and, in some occasions, the clergy. Furthermore, the internal dispersion of the more distinct Morisco communities of Granada throughout Castile and Andalusia after the War of the Alpujarras, made this community of Moriscos harder to track and identify, allowing them to merge with and disappear into the wider society.

Expulsion of the Moriscos from Vinaros.

Although many Moriscos were sincere Christians,[43] adult Moriscos were often assumed to be covert Muslims (i.e. crypto-Muslims),[80] but expelling their children presented the government with a dilemma. As the children had all been baptized, the government could not legally or morally transport them to Muslim lands. Some authorities proposed that children should be forcibly separated from their parents, but sheer numbers showed this to be impractical. Consequently, the official destination of the expellees was generally stated to be France (more specifically Marseille). After the assassination of Henry IV in 1610, about 150,000 Moriscos were sent there.[81][82] Many of the Moriscos migrated from Marseille to other lands in Christendom, including Italy and Sicily, or Constantinople.[83] Estimates of returnees vary, with historian Earl Hamilton believing that as many as a quarter of those expelled may have returned to Spain.[84]

The overwhelming majority of the refugees settled in Muslim-held lands, mostly in the Ottoman Empire (Algeria, Tunisia) or Morocco. However they were ill-fitted with their Spanish language and customs.

Especially in Ottoman- Galata at 1609 - 1620's many Morisco's settled there.[85]

Disembarking of the Moriscos at Oran port (1613, Vicente Mostre), Fundación Bancaja de Valencia

It is impossible to know how many Moriscos remained after the expulsion, with traditional Spanish historiography considering that none remained and initial academic estimates such as those of Lapeyre offering figures as low as ten or fifteen thousand remaining. However, recent studies have been challenging the traditional discourse on the supposed success of the expulsion in purging Spain of its Morisco population. Indeed, it seems that expulsion met widely differing levels of success, particularly between the two major Spanish crowns of Castile and Aragón and recent historical studies also agree that both the original Morisco population and the number of them who avoided expulsion is higher than was previously thought.[97]

Monuments in Sale where many Moriscos sought refuge and founded the Republic of Salé.

One of the earliest re-examinations of Morisco expulsion was carried out by Trevor J. Dadson in 2007, devoting a significant section to the expulsion in Villarrubia de los Ojos in southern Castille. Villarubia's entire Morisco population were the target of three expulsions which they managed to avoid or from which they succeeded in returning from to their town of origin, being protected and hidden by their non-Morisco neighbours. Dadson provides numerous examples, of similar incidents throughout Spain whereby Moriscos were protected and supported by non-Moriscos[97] and returned en masse from North Africa, Portugal or France to their towns of origin.

A similar study on the expulsion in Andalusia concluded it was an inefficient operation which was significantly reduced in its severity by resistance to the measure among local authorities and populations. It further highlights the constant flow of returnees from North Africa, creating a dilemma for the local inquisition who did not know how to deal with those who had been given no choice but to convert to Islam during their stay in Muslim lands as a result of the Royal Decree. Upon the coronation of Philip IV, the new king gave the order to desist from attempting to impose measures on returnees and in September 1628 the Council of the Supreme Inquisition ordered inquisitors in Seville not to prosecute expelled Moriscos "unless they cause significant commotion."[98]

An investigation published in 2012 sheds light on the thousands of Moriscos who remained in the province of Granada alone, surviving both the initial expulsion to other parts of Spain in 1571 and the final expulsion of 1604. These Moriscos managed to evade in various ways the royal decrees, hiding their true origin thereafter. More surprisingly, by the 17th and 18th centuries much of this group accumulated great wealth by controlling the silk trade and also holding about a hundred public offices. Most of these lineages were nevertheless completely assimilated over generations despite their endogamic practices. A compact core of active crypto-Muslims was prosecuted by the Inquisition in 1727, receiving comparatively light sentences. These convicts kept alive their identity until the late 18th century.[99]

The attempted expulsion of Moriscos from Extremadura was deemed a failure, with the exception of the speedy expulsion of the Moriscos of the town of Hornachos who would become the founders of the Republic of Salé in modern-day Morocco. Extremaduran Moriscos benefited from systematic support from authorities and society throughout the region and numerous Moriscos avoiding deportation while whole communities such as those of Alcántara temporarily shifted across the border to Portugal only to return later. The expulsion between 1609–1614, therefore, did not come close to its objective of eliminating Morisco presence from the region.[100]

Similar patterns are observed in a detailed examination of the Expulsion in the southeastern Region of Murcia, large swathes of which were of Morisco majority. Morisco integration had reached high levels at the time of expulsion, they formed a strong socio-economic block with complex family ties and good-neighbourly relations. This resulted in the possibility of return, with few exceptions, to be offered and taken by a majority of Moriscos expelled. Although some were initially persecuted upon return, by 1622 they were no longer given any trouble from authorities.[101]

"Moriscos in Granada", drawn by Christoph Weiditz (1529)

Recent genetic studies of North African admixture among modern-day Spaniards have found high levels of North African (Berber) and Sub-Saharan African admixture among Spanish and Portuguese populations as compared to the rest of southern and western Europe, and such admixture does not follow a North-South gradient as one would initially expect, but more of an East-West one.[102]

While the descendants of those Moriscos who fled to North Africa have remained strongly aware and proud of their Andalusi roots,[103] the Moriscos' identity as a community was wiped out in Spain, be it via either expulsion or absorption by the dominant culture. Nevertheless, a journalistic investigation over the past years has uncovered existing communities in rural Spain (more specifically in the provinces of Murcia and Albacete) which seem to have maintained traces of their Islamic or Morisco identity, secretly practicing a debased form of Islam as late as the 20th century, as well as conserving Morisco customs and unusual Arabic vocabulary in their speech.[104]

The ineffectiveness of the expulsion in the lands of Castile nevertheless contrasts with that of the Crown of Aragón (modern day Catalonia, Aragón and Valencian Community) in Eastern Spain. Here the expulsion was accepted much more wholeheartedly and instances of evasion and/or return have so far not been considered demographically important. This explains why Spain was not affected on the whole by the expulsion whereas the Valencian Community was devastated and never truly recovered as an economic or political powerhouse of the kingdom, ceding its position, within the Crown of Aragón, to the Catalan counties to the north, which never had a sizeable Morisco population to begin with.[105]

A number of ethnicities in northern Spain have historically been suspected of having Morisco roots. Among them are the Vaqueiros de Alzada of Asturias, the Mercheros (present throughout northern and western Spain), the Pasiegos of the Pas Valley in the mountains of Cantabria and the Maragatos of the Maragatería region of Leon. Genetic studies have been performed on the latter two, both showing higher levels of North African ancestry than the average for Iberia, although only in the case of the Pasiegos was there a clear differentiation from adjacent populations.[106]

Distribution of North African Admixture in the Iberian Peninsula

Spain's Morisco population was the last population who self-identified and traced its roots to the various waves of Muslim conquerors from North Africa. Historians generally agree that, at the height of Muslim rule, Muladis or Muslims of pre-Islamic Iberian origin were likely to constitute the large majority of Muslims in Spain. Studies in population genetics which aim to ascertain Morisco ancestry in modern populations search for Iberian or European genetic markers among contemporary Morisco descendants in North Africa,[107] and for North African genetic markers among modern day Spaniards.[95]

A wide number of recent genetic studies of modern-day Spanish and Portuguese populations have ascertained significantly higher levels of North African admixture in the Iberian peninsula than in the rest of the European continent.[108] which is generally attributed to Islamic rule and settlement of the Iberian peninsula.[108][109] Common North African genetic markers which are relatively high frequencies in the Iberian peninsula as compared to the rest of the European continent are Y-chromosome E1b1b1b1(E-M81)[93][110] and Macro-haplogroup L (mtDNA) and U6. Studies coincide that North African admixture tends to increase in the South and West of the peninsula, peaking in parts of Andalusia,[111] Extremadura, Southern Portugal and Western Castile. Distribution of North African markers are largely absent from the northeast of Spain as well as the Basque country. The uneven distribution of admixture in Spain has been explained by the extent and intensity of Islamic colonization in a given area, but also by the varying levels of success in attempting to expel the Moriscos in different regions of Spain[95]}, as well as forced and voluntary Morisco population movements during the 16th and 17th centuries.[112]

As for tracing Morisco descendants in North Africa, to date there have been few genetic studies of populations of Morisco origin in the Maghreb region, although studies of the Moroccan population have not detected significant recent genetic inflow from the Iberian peninsula. A recent study of various Tunisian ethnic groups has found that all were indigenous North African, including those who self-identified as Andalusians.[107]

In October 2006, the Andalusian Parliament asked the three parliamentary groups that form the majority to support an amendment that would ease the way for Morisco descendants to gain Spanish citizenship. It was originally made by IULV-CA, the Andalusian branch of the United Left.[113] The proposal was refused.

Spanish Civil Code Art. 22.1 do provide concessions to nationals of the Ibero-American countries, Andorra, the Philippines, Equatorial Guinea, and Portugal, specifically it enables them to seek citizenship after two years rather than the usual ten years required for residence in Spain.[114] Additionally similar concessions were provided later to the descendants of Sephardic Jews.

According to the President of Andalusi Historical Memory Association, Nayib Loubaris, this measure could potentially cover as many as 600 families of Morisco origin in what today is Morocco, who would have moved to Rabat and various other cities across the country. Such families are easily recognizable by their Spanish surnames such as Torres, Loubaris (from Olivares), Bargachi (from Vargas), Buano (from Bueno), Sordo, Denia, and Lucas.[115] Earlier estimates had involved much larger figures of potential descendants (up to 5 million in Morocco and an indeterminate number from other Muslim countries).[116]

Since 1992 some Spanish and Moroccan historians and academics have been demanding equitable treatment for Moriscos similar to that offered to Sephardic Jews. The bid was welcomed by Mansur Escudero, the chairman of the Islamic Council of Spain.[117]

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