Aztecs, Moors, and Christians: Festivals of Reconquest in Mexico and Spain, by Max Harris. Austin: University of Texas Press. 2000, paper, 309 pages.
Review by Thomas Hansen, Ph.D.
Max Harris gives us a thorough recounting of several interesting local festivals—some of which are still in existence—that show the influence of the Moors on Spain and the efforts of the Christians to rid the country of their dominance. Harris also shows us how parallel festivals have existed for hundreds of years in Mexico—with similar themes and players.
Although the native peoples of Mexico already had their own festivals, some of which were connected strongly to war and invasion, with the advent of the Spaniards came additional festivals focusing on the dangerous Moors, in some cases the Turks, and in some other cases unknown invaders. Harris gives us several different time periods of festivals to consider here.
Harris first tells of the importance of understanding the Moorish influence on Spanish culture and how it had to be fought back. He gives us one chapter each on beheadings of the Moors and on understanding the importance of the masks in the festivals. The more gruesome and bizarre the masks, the more frenzied the spectators watching the parading Moors and the zealous Christians who rout them.
Without giving all the content of the book away, I will say that the author paints very vivid descriptions of the masks, weapons, decorations, dances, music, chants, and cheering indeed. Each locale has its own flavor of festival, and the events are celebrated with great gusto in each case. The author does a very good job of explaining possible origins of some of the stranger customs and decorations, in addition to give giving a strong cultural and historical framework for all the events. Harris beings a great deal of expertise to this discussion.
Harris divides his content on the rest of the festivals this way: Spain 1150-1521; Mexico 1320-1521; Mexico 1521-1600; and Spain 1521-1600. The author has an obvious in-depth knowledge of Spanish, Mexican, and native peoples and their customs and beliefs. He also shows a facility for other languages and this helps him explain the festivals, in some cases adding possible origins of some of the events, traditions, and decorations being used.
Teachers of social studies will profit from using this text as background reading for units on religion, culture, and interaction among peoples from different continents. There are also clear uses for this book in history units, geography units, and world language projects for more advanced students. It is also perhaps interesting personal reading for teachers and administrators with an interest in history, Latino culture, and related topics.
I recommend the book for those uses and also as interesting reading for professional development discussions for teachers of social studies and other subjects. Harris provides a very thorough picture of several festivals in both Mexico and Spain. Certainly units and lessons on those countries can be based on information in this book.
The discussion of the Moors as “dangerous other” threatening other cultures is timely right now, given the fears of Muslim persons harbored by some persons who do not have a complete understanding of the religion and who have heard only parts of what has been happening in world events involving a very small number of Muslims. The fear of diverse people and different religions and customs is an important force to be understood in social studies lessons and units.
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