Collapse of the Al Andalusian unity in Cordoba

The collapse of the Caliphate of Cordoba, which came with the fall of the Omeyades dynasty in 1031, caused the birth of many smaller kingdoms. The loss of this Al Andalusian unity favored the emergence of a new dynasty: that of the Almoravides (in the 11′h and 12th centuries), which stemmed from Berber origins.
These men, very pious and austere, were as well fierce warriors: they sought to remove Islam from the confines of the Western Sahara and then to control the commercial caravan routes which were the source of great wealth, particularly thanks to rock-salt and to gold. The commercial trade between Africa and Spain intensified, requiring the construction of stop-over cities: Marrakech is a striking example. Other cities in Mauritania, Senegal and Mali sprang to life andlourished; Tombouctou emerged as a center of learning.

After the founding of Marrakech by Youssef Ibn Tachfin in 1062, the Almoravides followed a route which led to Meknes, Fes, Ceuta and Tangiers. In order to link Algeciras to Granada, they developed two routes which cut through Ronda, one by Cadiz to the west and the other by Jimenes Castellar.
These « blue warriors », their faces protected by an indigo blue veil, conquered north Africa and the Al Andalusian region. On contact with these territories, they discovered and adopted the luxuries which they had previously denounced. .. They in turn were supplanted by the Almohades (in the 12th and 13th centuries).

Al Andalous and the Almohades period

The Almohades period (1133-1269) was particularly brilliant in many ways: the sciences, arts, letters and maritime trade. They progressively took possession of Fes, Tangiers, Seville, and Marrakech. Their itinerary took for its point of departure an important Village in the High Atlas Mountains called Tinmel, which then pas ger, Seville, Marrakech. Their itinerary took for its point of departure an important village in the High Atlas Mountains called Tinmel, which then passed by Marrakech. Further north, the Almohades favored seveiftl Atlantic ports, namely Safi, Azemmour, Anfa, Sale, from where their heavily loaded boats departed, crammed with cereals destined for the cities of Andalusia. Next to the ruins of Chella, which dated from the 3rd century, they founded Rabat, and they made their way by Ksar el Kebir and Tangiers. Beyond Gibraltar, their route continued on to Granada and then beyond the upper basin of the Guadalquivir River.

Originally a minority tongue, the Arab language in that era not only revealed a new religion through the holy book of the Koran, but was as well spoken by the Mozarab Christians, who preserved their faith under the Muslim domination, and the Jews. The process of arabization accelerated until the 9th century: the’ Arab language then symbolized erudition and refinement. It also evolved as the tongue of poets, philosophers, biographers, travelers and scientists.

The conception of cities surrounded by ramparts and punctuated by monumental ports, a civil architecture – houses surrounding patios, « bammams » – or religious architecture, decorative art – the use of calligraphy and forged iron grills – are the most tangible aspects of this common past. While the Middle Ages were in full stride, Arab urbanism was a reality: one need only recall the sewer systems and the lighting which existed in the cities of Al Andalusian in the 10′h century. .. More prosaically, crafts like gastronomy offered equally strong similarities.

The heritage of Al Andalusian Arab-Andalusian culture

If it is impossible to evoke all the existing similarities, one can make a comparative observation of the monuments from one city to another which allow the attentive traveler to take the measure of the same traditional filiations. The minaret of Koutoubia, a mosque inaugurated in 1158, is still today a building which is an essential urban reference point in Marrakech. it is considered as the « older brother » of the Hassan Tower, as well as the truncated minaret in the remains of the mosque of Rabat and the Giralda of Granada. These three Almohadian minarets could be hyphenated by their similarities.

Toward the end of promoting this Arab-Andalusian culture, a foundation, dependent on the government of Andalusia, was conceived in 1996: El Legado Andalousi. The knowledge of and the diffusion of this patrimony as well as the consolidation of the ties which link various Mediterranean countries is the role of this organization. This role is accomplished through expositions, congresses and the publication of books and tourist guides.
Since we have the will to promote cultural tourism, why haven’t we pursued the traces of these dynasties, like the one of Leon the African or the celebrated Tangiers geographer Ibn Battouta who left us so many tales of this voyages?

The approaches toward this patrimonial knowledge are multiple: not only the themes which are tied to architecture, but it is also necessary to evoke music, poetry, the sciences, the equestrian skills, the general art of living well, etc.
The heritage of Al Andalusian symbolizes the meeting of the Orient and the Occident and that of Africa with Europe. The African and European continents will be linked by the Gibraltar Tunnel. Isn’t this tie then, soon to be a fact of life, only the ultimate manifestation of an always palpable reality which has already existed for ten centuries?