Women in the Inquisition. Spain and the New World. Ed. Mary E. Giles. Baltimore: Johns Hopkins UP 1999. ix+402 pages. This book is a welcome addition to a growing list of case studies and interpretations of the Inquisition that in recent years have taken us beyond the trite legends of the past, whether black or pink. As is now customary in this rising interdisciplinary field, the best of the studies contained in Women in the Inquisition (= WI) straddle history and cultural criticism. The authors range from younger scholars to seasoned practitioners in the fields of history, literature, and religious studies. They furnish micro-histories that effectively bring out of neglected archives the daily texture and intimate stories of ordinary people who were brought before Holy Office tribunals to confess perceived offenses against national-Catholic correctness in early modern Spain. The focus on women is especially apt, since the Inquisition's initial preoccupation with detecting relapsed Jewish converts taught its agents and supporters to zero in on matters of the most domestic and private sort: household activities, diet, gestures, clothing-in short, manifestations of what we would now take to be aspects of culturally distinctive performance in the private sphere, an area in which women have traditionally played a leading role. With some notable exceptions, the contributors work on women who were prosecuted by the Inquisition from the late 15th to the 17th centuries. The editor observes that although the majority of the women portrayed in this collection did not write in the sense of setting pen to paper, the records of their trials constitute a kind of text (13). This is an important insight and several of the contributors give it varying degrees of attention, but the full implications of the status of inquisitional discourse awaits more sustained analysis. Most of the authors work from manuscript sources, which range broadly from trial documents (full dossiers or pithy summaries) to post-acquittal memoirs. For many of the contributors, the act of writing about women charged or investigated by the Holy Office constitutes a search for authentic women's voices. However, the nature of the trial documents, which were produced by and for the Holy Office, make this heart-felt desire for solidarity with early modern women an elusive goal. The editor groups the fourteen studies that make up the volume under three broad headings: i. The Inquisition and Jewish Converts; 11. The Inquisition and Christian Orthodoxy; and iu. The Inquisition and the New World. This thematic sorting of the material does not quite work as intended, since conversos also figure prominently in Part u. The heading given to Part ii is problematic. The heterodoxy/orthodoxy binary in the context of the Spanish Inquisition carries too much baggage to be useful-shades of Menendez Pelayo here. Heterodoxy itself can refer to a broad class of offenses, some are confessional, but many are socio-cultural in nature. Further diminishing the value of the three rubrics is the complex nature of the cases in Parts ii and III. The study by Mary Elizabeth Perry, which appears in Part u, offers precisely the kind of exemplar we need to rethink the problem of essentialized identities, whether converso, or so-called Old Christian, Morisco, mestizo, African, etc. For it is the hybridity of the cultural scene in Habsburg Spain and its empire that clearly emerges in Perry's portrait of Maria Robles, a Morisca whose sincere but over-the-top Christian piety led to charges that she was an alumbrada. Hers is a heart-wrenching case, since Robles was one of the lucky few among the Moriscos who managed to remain in Spain fifteen years after the decrees of expulsion were issued early in the 17th century. Perry identifies the parallels between Christian alumbrados (many of whom tended to come from converso families) and Muslim Sufis: extravagant expressions of emotion, unmediated contact with the divine, and, most important, both sects appealed to women, especially those marginalized by poverty and birth (183). …
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