Land Use & Cultural Diversity in Medieval Iberian Peninsula

Land Use Forms and Influence on Ownership Structure

We understand the process of restocking, demographic occupation, and economic exploitation of the territory reconquered from the Muslims between the 8th and 15th centuries. Different models of recruitment marked the ownership structure and social organization throughout peninsular history. Traditionally, four models of recruitment are identified: Repopulation by Aprisio, Concejil, of Military Orders, and by Distribution or Nobility.

• The first was the most used in the 8th and 10th centuries and affected the lands north of the Douro River and the foothills of the Pyrenees. It involved the occupation of land inhabited by the presura system. The result was the emergence of small and medium-sized holdings.
• The second took place during the 11th and 12th centuries in the valley between the rivers Ebro and Duero, and Tajo. It was done through the establishment of village or town communities, to which the Crown granted a large territory (Alfoz) with certain privileges recognized in Charters. The result was the appearance of medium-sized and communal properties.
• The third took place in the first half of the 13th century between the Tagus and Guadiana. It consisted of the granting of large tracts of land to military orders through the encomienda system. The result was the appearance of estates.
• Finally, repopulation by divisions took place in southern Spain from the 13th century and involved the granting of large areas to noble families. The result was the large estates of Andalusia and the existence of a landless peasantry.

Cultural Diversity: Christians, Jews, and Muslims

The cultural landscape of the Iberian Peninsula during the Middle Ages was characterized by its plurality. The existence of Mudejar and Mozarabic Christians in Muslim lands, as well as Jews in both, fostered cultural exchange between the three cultures. Thus, the Iberian Peninsula became a bridge between Muslim and Christian Europe in collaboration with the Jewish world.

In medieval times, it was the church that was responsible for preserving and transmitting culture. In the 11th century, the only centers where one could learn were the monastic schools. From the 12th century, cathedral schools arose. Later in the 13th century, universities emerged (Palencia, Salamanca, Valladolid, etc.).

The collaboration between the three cultures was conducted primarily in Arabic translation centers that emerged from the 12th century (Toledo, Zaragoza, etc.). The Toledo School of Translators enjoyed fame in the 12th century after Archbishop Raymond's impulse to translations from Arabic, which increased its prestige in the 13th century during the reign of Alfonso X the Wise, who encouraged the use of Galician and Castilian. Numerous scientific, philosophical, and literary works were translated into Castilian, which were later translated into Latin and published by the Christian West. Thus, much of the knowledge of Greek antiquity and the Islamic world became known in Europe.

Moreover, the Christian kingdoms were influenced by cultural mainland Europe through the Camino de Santiago. Pilgrims brought architectural styles, fashions, and ways of thinking from other countries, so that the peninsula was integrated into Western culture.