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+{"003d08dc-6215-5320-a8d3-88161baeb779":{"title":"Explorar el Barroco","description":""},"003e5b56-f530-5f59-88f9-8fbf91faecd0":{"title":"Meyez el-Bab","description":"","extra":{"how_to_reach":"Una bella carretera rural une Teburba a Meyez el-Bab."}},"01a7fa99-c5d0-5d91-9ed4-e4777a00cdf8":{"title":"Sicily","description":""},"01ee875c-c376-5883-bea9-b652d274bb33":{"title":"Los omeyas y sus súbditos cristianos","description":"The 6th and early 1st/7th centuries were filled with a remarkable upsurge in the construc­tion of churches in Jordan. Most of these churches survived remarkably well the military campaigns of the around 10/630's, which brought the Arab-Muslims into Syria. Archaeological research in the last 15 years has shown that no less than 56 churches in Jordan continue to be used well until the f. h. 2nd/mid-8th entury and after, and no fewer than eight churches were built or repaved with coloured mosaics in the Umayyad period (41/661-132/750).  \n  \nOne factor making for continuity was Christian city, which was the singular and important element in maintaining the cohesion and solidarity of the inhabitants of towns and villages. Each community preserved its own laws and customs as well as keeping its leaders.","extra":{"duration":"Un día","et_title":"IAM;jo;II;en;1","introd_type":"ET-short#-"}},"0234880b-5c93-5316-a337-8a874f90c139":{"title":"La ruta de la peregrinación entre Jerusalén y Hebrón","description":"Throughout the ages, Jerusalem and Hebron have been interconnected as a result of their religious, political, social and scientific interaction, and for being generally under the same administrative system. In the Ayyubid period, the post of Inspector to the two holy *haram*s of Jerusalem and Hebron was appointed, emulating the post in Mecca and Medina. Having developed during the Mamluk period, this position became an integral and highly respected religious post.  \n  \nThis itinerary will follow the mountainous road that stretches for a disance of 40 km. and connects Jerusalem to Hebron. Many pilgrims have taken this road since time immemorial, as did the *caliphs* and sultans who visited these holy sites, and all the trade caravans on their way from Syria to Egypt and vice versa.  \n  \nOn our way from Jerusalem to Hebron we will visit some of the sites that played a vital role in shaping the Islamic history of Palestine.","extra":{"duration":"Un día","et_title":"IAM;pa;VII;en;1","introd_type":"ET-short#-"}},"03041cac-bc26-50c6-bb29-1cbf70e7a431":{"title":"Mayorga de Campos","description":"Dos son los hechos que marcan, artísticamente hablando, a Mayorga de Campos. En primer lugar su dependencia del monasterio de Sahagún, contra la que se alzaron los vecinos en 1270 y demolieron casas y palacios del abad. En segundo lugar y a partir de 1430, su dependencia de los condes de Benavente.  \nCasi todas las murallas que hizo levantar Fernando II y la fortaleza han desaparecido, salvo la puerta del Sol, y de sus parroquias son pocos los restos que quedan. Algunas están cerradas al culto y otras tienen usos de lo más disparatados.  \nEl rasgo fundamental de las iglesias de Mayorga es su ábside semicircular, a la manera románica, realizado en tapial y enlucido. Es un rasgo que se repite en templos del entorno, como el de Castrobol (Valladolid).","extra":{"prepared_by":"Pedro Lavado Paradinas"}},"031a8efe-b569-559c-b989-57c3d06db8e2":{"title":"Arte regio de la época normanda: la arquitectura institucional","description":"Interpretations of the great works of the Norman period produced in Sicily between the 9th and 10th centuries are extremely articulate. Introduction of elements of Arabic art during the effective period of enforced Islamisation of Sicily had been preceded with a long series of exchanges (and of clashes) with the cultures of the island's populations; in architecture, Islamic art which at that time availed itself of Greco-Roman and Persian influences, had found a strong Byzantine presence with significant elements of earlier times.  \n  \nAfter an initial period of permanence in the regulations and in the artistic ways in the respective areas of cultural origin, whether the Norman Dynasty or the senior Siculo-Greek dignitaries of the new Kingdom of Sicily jointly promoted the artistic, scientific and cultural blossoming already initiated in Sicily (from 969) by the same Fatimids, giving birth to the richest artistic development of the age, characterised by the autonomous Siculo-Norman decline in a now mature Islamic *Koine.*","extra":{"duration":"Un día","et_title":"IAM;it;III;en;1","introd_type":"ET-short#-"}},"03f23c73-2f9d-5036-8bdb-fb64a80dfc17":{"title":"La cerradura del mar","description":"For many centuries, the Çanakkale and Istanbul (Bosphorus) Straits have been a major source of conflict between nations. At the beginning of the 14th century, the Anatolian shores of the Strait were under the sovereignty of the Karasi Emirate. When the Ottomans destroyed the Karasi Emirate around the middle of 14th century, they gained control over the shores of the area. At the same time, the Ottomans gained a base in Gelibolu, on the other side of the Çanakkale Strait in return for helping John VI Cantacuzenus, who at the time was struggling to acquire the Byzantine throne (1354). From this date on the Ottomans rapidly acquired all of Thrace. Gelibolu became a much-frequented place for people passing from Anatolia to Thrace. Built on the Gelibolu-Edirne route, Uzunköprü, literally the Long Bridge, is one of the longest bridges of Thrace. This bridge indicates the importance given to the trade and conquest routes that tied Anatolia and Europe together in the first half of 15th century.","extra":{"duration":"Un día","et_title":"IAM;tr;VII;en;1","introd_type":"ET-short#-"}},"060325ec-c169-5e92-a75b-3d44e193a207":{"title":"Ermita de Gelo","description":""},"09172371-9546-5403-ac47-30dc619130e1":{"title":"Villa Comunale e Ville di inizio ‘900","description":"","extra":{"duration":"un’ora"}},"09a80d2d-7b45-5f82-bc7a-2cd35940101c":{"title":"Salemi","description":""},"09fa1084-8f65-525f-9601-b9e3eb78f434":{"title":"Calera de León","description":""},"0a3cf446-1f8a-5060-947f-b9f9d081bc70":{"title":"Testimonios de la época árabe","description":"The temporal span in which Palermo became involved in the matter of the spread of Islam ranged from 831 to 1072. Two dramatic events marked the beginning and the end of the period. The first started the slow process of overcoming the situation of a peripheric city-emporium, or the trading centre of the Byzantine empire, followed by its transformation into the main city of the Siqilliya. The second event marks the passage of the state of amiral metropolis to the role of capital of the Norman county and then, to the prestigious seat of the crown of the Kingdom of Sicily.  \n  \nSubstantial elements from the Islamic period survive, however, in the historical centre of Palermo. There are remains at the Palazzo Reale and in the nearby complex of San Giovanni degli Eremiti, where a mosque was found. Equally interesting are the remains of a hypostyle room near the Loggia dell'Incoronazione. A special itinerary follows the streets and markets of the ancient Arab Quarters of Palermo.","extra":{"duration":"Dos días","et_title":"IAM;it;II;en;1","introd_type":"ET-short#-"}},"0d643b35-f553-5970-96f4-90ea1842f1be":{"title":"Guadalupe","description":""},"0f81c3b9-80c2-5ff5-83a7-87b8562d66e6":{"title":"Vida cotidiana y litúrgica: casa, cocina y coro","description":"The Mudejar style was not only used for religious architecture as might be supposed from the many buildings of this type that are preserved in Spain. The same simple materials, bricks, cob-walls, wood and plaster, all of which were materials used in the construction of churches and convents, were also used in the construction of different kinds of civil and military architecture too. The development of this utilitarian architecture was greatly influenced by several considerations: the need to economise on materials and to be able to obtain the necessary supplies from those available locally; to avoid costly transportation and expensive specialised workers, such as stonemasons.  \n  \nThis same humble vocation explains how Mudejar art and architecture was used also to satisfy the needs of the lower economic strata of the population and left its mark on objects of everyday use in the late Medieval and early Renaissance periods.  \n  \nDaily life in the house was very similar to that in the convents or palaces and fortunately the history of these day-to-day tasks can be followed perfectly thanks to the many objects that have been preserved.","extra":{"duration":"Medio día","et_title":"IAM;es;I;en;1","introd_type":"ET-short#-"}},"1276f94e-2369-5ae9-b4a5-95ca658e0ef6":{"title":"Ariana","description":""},"13ea5851-b8b6-548c-8673-1bf013ea7005":{"title":"Lemta","description":"","extra":{"how_to_reach":"La ciudad se encuentra a medio camino entre Ksar Hellal y Monastir."}},"13f30466-c486-520f-9084-13ecc322f0a0":{"title":"Degueche","description":"","extra":{"how_to_reach":"A 10 km al este de Tozer, después del pueblo de Degueche."}},"14697928-4b9a-5fc1-8e95-944d4a2efa83":{"title":"La Villa Real","description":"In Arab-Muslim culture, the location of the “ Royal City ” which the sovereigns inhabit is primordial. It always occupies a large area, whether located in al-Andalus, the Maghreb or the Mashreq. Often surrounded by ramparts, it encompasses the palaces of the sovereign as well as its amenities, its gardens or *riyad*s, the living quarters of the court and of high dignitaries, the commercial districts and currency-minting workshops.  \n  \nIt is certainly the case that the origin of this spatial plan in general and of the Royal City in particular is not Andalusian; indeed it dates back to the Greeks, the Romans, the Persians, and finally the Muslim dynasties of the Mashreq. But the framework on which cities are planned, particularly in , owes as much to this direct Eastern influence as to the influence of the Andalusians. One sees this framework as clearly in Granada and in Seville as one does in Fez, in Marrakesh and in Meknès.  \n  \nThe Royal City of Meknès, as it was conceived by the 'Alawite Sultan Mulay Ism'ail, is particularly representative of this type of town, which bases itself on the Eastern structuring of space, whilst maintaining the ornate decor and colouring of al-Andalus, and the local Moroccan architecture developed by great princes.","extra":{"duration":"Un día","et_title":"IAM;ma;I;en;1","introd_type":"ET-short#-"}},"151855f6-eea9-57b6-b64a-2e2f3dcc66e5":{"title":"Guadalajara","description":""},"15d8f143-900b-5db2-993f-effc1c740066":{"title":"Las iglesias-fortaleza en la frontera con Castilla","description":"The valley of the River Jalón – the largest tributary of the River Ebro on the right bank – is the most important Mudejar area in Aragon. These lands of the ancient community of Calatayud had large Mudejar and Morisco populations before they were expelled in the 17th century.  \n  \nThe objective of the route is to present Mudejar as a valley culture, developing one main theme and two complementary ones. The main motive of the itinerary is approached from the start, in the Church of the Virgin in Tobed, and forms the backbone of the whole. It consists of examining in depth a unique architectural typology, which is a genuine creation of Mudejar art in Aragon: the fortified church.  \n  \nThe other two motives to consider during this itinerary are equally interesting, although complementary. One of them emphasises the authority of the Muslim masters of works. This is the case of Yuçaf Adolmalih, or of the famous master of works of Benedict XIII, the Muslim Mahoma Rami. The second is to underline the harmony between the Oriental and Occidental artistic languages in the churches in this area, between the Mudejar interiors and the splendid altarpieces of Gothic art.","extra":{"duration":"Un día","et_title":"IAM;es;V;en;1","introd_type":"ET-short#-"}},"16187694-c107-5888-81d9-9104c6cf8e30":{"title":"Ghar el-Melh","description":"","extra":{"info":"Antes de llegar al pueblo, la carretera bordea una llanura agrícola y bellos vergeles trabajados “a la manera andalusí”.","how_to_reach":"Desde Túnez, tomar la salida norte en dirección a Bizerta. Se puede llegar a Ghar el-Melh por la carretera principal de Bizerta (GP 8) y girar a la derecha en la señalización o girar antes a la derecha en dirección a Utiqa. Hay que atravesar el pueblo de Ausya y luego tomar la carretera de la derecha en dirección a Ghar el-Melh."}},"18aaafe7-0751-5c6d-8fb0-efec52f23488":{"title":"Merida","description":""},"191739c4-e87f-5582-b839-471dbd7d9adc":{"title":"Orhan Gazi, el sultán del pueblo","description":"İznik (ancient Nicea), capital of the Anatolian Seljuq State between 1075 and 1097, came under Byzantine rule once again during the First Crusade. However, the second Ottoman ruler, Orhan Gazi, conquered İznik again in the year 1331.  \n  \nİznik was adorned with various structures during the Ottoman period built by the sultans and many administrators. For example, Murad I had an *imaret* built in İznik in the name of his beloved mother, Nilüfer Hatun. Orhan Gazi himself distributed food in the *imaret* he had built, and also lit the oil lamps at the inauguration of the *madrasa* he commissioned in İznik. The Çandarlıs, a distinguished family, played an important role in state services ever since the establishment of the Ottoman State. Çandarlı Halil Hayreddin Pasha was İznik's first *kadı*. Several of Çandarlı Halil Hayreddin Pasha's sons and grandsons rose to the rank of Grand *Vizier* and some members of this family did not forget their city of birth and thus decorated İznik with beautiful structures.","extra":{"duration":"Un día","et_title":"IAM;tr;V;en;1","introd_type":"ET-short#-"}},"1ad68177-5365-5783-bffc-b5ada9d8936b":{"title":"Nablus: la ciudad de los hammams y del jabón","description":"The fall of the kingdom of Granada marked the renaissance of the town of Tétouan. Its reconstruction, undertaken in the 9th/15th century by Sidi al-Mandri, a native of Granada, in joint forces with the first Mudejars who were fleeing from the Christian Reconquest, turned it into a town created in order to welcome Andalusian civilisation. Protected by the natural frontiers formed by two mountains, situated on the Mediterranean coast, Tétouan's location offered a strategic position to these exiles, who had little if no rest in pushing back the threat of Christian menace.  \n  \nThe Tétouanese art of living bore the trademark of an Andalusian inheritance even more strongly than its architecture. Cookery, music, or indeed even Tétouanese jewellery and embroidery were impregnated with their Andalusian origin. Nasrid and Mudejar motifs disappeared out of Tétouanese embroidery, which can be admired today in the Ethnographic Museum of Bab Okla.","extra":{"duration":"Un día","et_title":"IAM;ma;VI;en;1","introd_type":"ET-short#-"}},"1af40c81-ec28-5997-ba9c-ad813b348272":{"title":"Testimonios de la época normanda","description":"The Norman era in the territory of the present-day province of Trapani is closely linked to the preceding Muslim times, from which the Normans inherited the growth in commerce, improvements in agricultural technology, the renewal of works and productions already there in prior ages, such as the activity of extracting sea salt, cited by Pliny in his *Historia Naturalis.*  \n  \nThe assault on Trapani by sea and by land, by Ruggero and his well-equipped army came during the month of May of 1077. Shortly afterwards the city surrendered, delivering the castle to Ruggero and accepting his rule; the citizens, however, who were subject to paying tribute “*formed pacts, but against their will*”. Moving through the surrounding countryside, the Normans occupied 12 castles, which Ruggero assigned with their lands to the cavaliers who had led the conquering army. In later accounts of the times of Ruggero and Guglielmo, Trapani appeared as a city rich in activity and productivity.","extra":{"duration":"Un día","et_title":"IAM;it;VII;en;1","introd_type":"ET-short#-"}},"1cbade54-caf0-524b-9f9a-92a2962bab4e":{"title":"Palencia","description":""},"1f679a97-788c-55ec-b954-eb648252937d":{"title":"Tobed","description":""},"1fe7b005-0804-51de-9ff3-f38214ab42b1":{"title":"Castelli Romani","description":""},"20a76c6e-d0d5-5be9-bbd2-2410f653b0cc":{"title":"Las instituciones sufíes en Jerusalén","description":"This itinerary will include eight monuments of different *Sufi* Orders, most of which date back to the Ottoman period and few to the Mamluk period. While the Ottoman period witnessed expansion and development in the *Sufi* Orders, most of the Mamluk edifices were ruined due to the fact that their *waqfs* ceased and they were short of money. Although history books mention *Sufi* Orders existing prior to the Crusader period, the oldest surviving buildings date back to the Ayyubid period.  \n  \nAll the same, a *sufi* edifice had more or less the following parts: a number of small rooms that provided solitude and isolation; a large hall for *sufi* meetings and rituals; occasionally a small mosque for prayer, study and preaching; a modest kitchen and utilities; a minaret used to transmit the *zawiya*'s activities to the area (like an advertising tool for Sufism); an open courtyard, in part of which trees and flowers were planted, and a cistern to collect rainwater.","extra":{"duration":"Un día","et_title":"IAM;pa;II;en;1","introd_type":"ET-short#-"}},"21b8d3fb-52f5-540d-a8e3-3bbe5dffb670":{"title":"Carrión de los Condes","description":""},"25508345-c342-5e46-8fee-afd41e6b9dfd":{"title":"Explorar el patrimonio islámico del Mediterráneo","description":""},"25787735-a360-55bc-936a-69e1d4568c31":{"title":"Manisa, la ciudad de los príncipes","description":"Saruhan Bey (r. 1305-1345) founded an Emirate in the region of ancient Lydia in the year 1305. In 1313 the city of Manisa, which had been an important trading centre connecting the Aegean Region to Central Anatolia or the Marmara Region since ancient times, became the centre of this Emirate that ruled over the bountiful plains of the Gediz River (ancient Hermus). The presence of large *han*s in the city that have survived until the present day support this view.  \n  \nThe Saruhan Beys used the income from the fertile Gediz Plain, taxes, and trade to have, among other things, mosques, *madrasa*s, *hammam*s, *han*s, *zawiya*s and *türbe*s, built in various cities, beginning with Manisa. Two of the most famous of these structures, Manisa Great Mosque and Madrasa along with the *Mevlevihane*, were commissioned by İshak Bey (r. 1362-1388). In the Ottoman period, Manisa became one of the most important centres where the princes were trained in the state affairs acting as the governor.","extra":{"duration":"Un día","et_title":"IAM;tr;III;en;1","introd_type":"ET-short#-"}},"27c13f2f-63b2-5e1d-9046-04cce1662982":{"title":"Chebika","description":"","extra":{"info":"A medida que nos acercamos a Chebika, los paisajes se van haciendo cada vez más impresionantes y toman colores cambiantes según el momento del día y las estaciones.","how_to_reach":"Tomar la carretera de Tozer. En El-Hamma, sin entrar en el pueblo, tomar a la derecha una pista transitable de 53 km en dirección a los oasis de montaña. Informarse previamente en la Policía Nacional sobre el estado de las carreteras, pues si hay viento la pista puede estar intransitable."}},"291efb8d-da4b-5c9b-98fb-85346d5f7f23":{"title":"Consecuencias del nacimiento de las catedrales góticas: las labores de ladrillo","description":"The beginning of the great Gothic cathedrals in Castilla and León – Burgos (1222), León (1255) or Palencia (1321) – and of the great monastic foundations – Las Huelgas in Burgos (around 1180), coincides historically with the conversion of unfinished Romanesque buildings into brick architecture.  \n  \nThe enormous amount of tithes and taxes needed to build one of these colossal works and the vested interests of all the guilds of master craftsmen involved in their construction – stonemasons, carpenters, plasterers, stucco artists or painters – in ensuring that the work lasted as long as possible, is without any doubt at all the reason that so much rural religious architecture remains unfinished and was left very badly off in so far as materials, transport and workmen were concerned.  \n  \nAway from the Camino de Santiago (The Way of St James) and apart from the great monastic centres, it is difficult to find completed Romanesque buildings. In general terms, the Romanesque buildings in this region conserve their sanctuaries and the front parts of their first bays, vaulted in the early years of the 13th century and left in an unfinished state, waiting for a chance to complete them. In this way brick architecture was popularised in Castilla, which helped to satisfy the demand for workmen for these rural buildings in a simple and economical way.","extra":{"duration":"Un día","et_title":"IAM;es;VIII;en;1","introd_type":"ET-short#-"}},"2a29df8e-6929-5f5b-9e18-1e8b40d2f69b":{"title":"Becerril de Campos","description":""},"2bccad7b-c15a-51ff-b490-40fef5f9b524":{"title":"Erice","description":""},"2bf100d6-f83b-5bec-b6a6-2a4ba97a70bb":{"title":"Tamerza","description":"","extra":{"info":"En dirección hacia Tamerza, la pista se convierte en carretera asfaltada.  \n  \nA lo largo de la carretera, impresionantes paisajes se suceden: cañones, vistas hacia el chott a lo lejos y los oasis. A 2 km de Tamerza hacer una pausa y visitar la Gran Cascada situada unos 100 m más abajo. El camino a seguir está claramente indicado."}},"2bfa5715-5b74-521a-a598-fe04009f1d2e":{"title":"Aznalcóllar","description":""},"2df15d5c-ab21-568e-ab3f-9e5c544082a2":{"title":"El Arte Mameluco. Splendour and Magic of the Sultans","description":"","extra":{"duration":"Ocho Recorridos","introd_type":"other-intro#3"}},"2eea80ab-aee2-5fea-8633-6946e1bf2db6":{"title":"Un día en la vida de un judío de Fez","description":"Ever since its formation, the Idrissid capital housed a particularly active minority of Jews who took advantage of the freedom afforded to cults, and of the security afforded to their person and their belongings. This community was composed of the descendants of native Jews, the *toshabim*s, who lived in prior to the arrival of Islam, and of Jewish emigres who had fled from Cordoba and from Kairouan. The community grew in importance with the arrival, in successive waves, of refugees from the Iberian Peninsula.  \n  \nEver since the foundation of the town, the Jewish community had settled *“in quite a large quarter which stretched from Aghlen out to Hisn Sadun”* which was called *Derb Lihudi*, at the heart of the *medina*. Towards the middle of the 9th/15th century, the Merinids moved the Jewish community to *Fas Jdid*, close to their palace.  \n  \nIn a general way, the Jewish community of Fez was able to enjoy a long period of tranquillity, a height of peace which corresponded with the arrival of the Merinids in Fez. Thus, during a period of political quiet, life at the heart of the Mellah was carried out between the undertaking of daily prayers in one of a number of synagogues, and economic activity, conducted to the rhythm of the comings and goings between the Mellah and the old *medina*.","extra":{"duration":"Un día","et_title":"IAM;ma;IV;en;1","introd_type":"ET-short#-"}},"307bd0b6-a9a6-525c-8575-4a93d948cd24":{"title":"Santervás de Campos","description":""},"376d8d50-83c1-5c1b-9172-14f8ebb37fb7":{"title":"Belyunech","description":"","extra":{"how_to_reach":"A unos 50 km de Tetuán. Hermosísima carretera que bordea el Mediterráneo y atraviesa la cadena montañosa del Hauz. Prever de 3 a 4 horas para este recorrido. Salir de Tetuán por la avenida de Martil, en dirección a Ceuta. Al llegar a Fndi’q, tomar la dirección de Tánger. A unos 5 km, girar a la derecha en dirección a Belyunech; 12 km de carretera con muchas curvas a través de la cadena del Hauz. Belyunech se encuentra al pie del yebel Musa."}},"3825da91-9387-5c14-8956-99f7f8d7b46f":{"title":"Los puertos del Estrecho","description":"The ports are in a privileged position, in terms of political and cultural relations between Morocco and the Iberian Peninsula, as they are located at the coastal tip of north Morocco, between Tangier and Ceuta, at a point which seems to want to join up to Spain. The stretch of sea filling the Strait which was compared to a river, as opposed to being viewed as an obstacle, and, since the earliest times of history, was always an easy means of communication between ,  \n  \nEurope and other Mediterranean countries. It is through this coastal zone that Morocco came into contact with Punic, Roman, Byzantine, and Visigothic civilisations (as did Spain), and through which the Roman province of Mauretania Tingitania, the capital which was Tangiers, was linked, at the end of the Roman Empire, to the diocese of Spain. It was thus that during the height of the Moroccan-Andalusian civilisation, particularly during the 7th/13th and 8th/14th centuries, Ceuta (*Sebta*), Ksar Es-Seghir and Tangier enjoyed an economic prosperity and cultural development that was without precedent.","extra":{"duration":"Tres días","et_title":"IAM;ma;VII;en;1","introd_type":"ET-short#-"}},"3bd697d1-1027-5e5d-9907-d117f0bf38fb":{"title":"Por Tierras de la Mora Encantada. El arte islámico en Portugal","description":"","extra":{"duration":"Diez Recorridos","introd_type":"other-intro#3"}},"3c78c18d-c7e4-5bbf-99c1-d4cd544fa0f6":{"title":"Gelibolu","description":"","extra":{"info":"La península de Gelibolu (Gallípoli para los occidentales) es hoy un parque nacional lleno de monumentos y tumbas de soldados turcos y extranjeros muertos en la batalla de Çanakkale. Una estrecha carretera que va en dirección sur conduce a los monumentos turcos, franceses e ingleses. De la carretera que va a la ciudad de Gelibolu, hacia el norte, sale otra a la izquierda que lleva a Kabatepe, la bahía de Anzak y Conk Bayırı. En Kabatepe hay un pequeño museo donde se exponen pertenencias recuperadas de los soldados de la I Guerra Mundial.","how_to_reach":"Para ir a Gelibolu desde Eceabat, tomar la carretera D 550."}},"41629ffb-6de7-535c-a38c-8f1a49bae169":{"title":"Guadix","description":""},"41986273-85a3-5020-a672-b11953b0ac51":{"title":"Town of Vascos","description":""},"44908593-762c-5761-80e8-2d698d519b00":{"title":"Entre el Algarve y la sierra","description":"The history of the region of Faro in the Islamic period is marked by two circumstances: the first is the unusual richness of its territory, the second is the importance that the Mozarab Christian community continued to enjoy throughout the whole period of the spread of Islam.  \n  \nOver the last three decades, particularly, the coast has undergone a profound process of change. These changes have not only increasingly hidden the face of the Islamic past in the cities but also destroyed old irrigation systems and irreversibly changed the typically southern European social and productive structures that had remained almost completely unaltered throughout the Middle and Modern Ages. Even so, it is possible to identify a large number of places of interest displaying signs of the Islamic past. In addition to the main city, Loulé, which was the region's second largest centre of population, is worth some attention. In the area known as the Barrocal, two of the most notable places were Paderne and Salir, with their *tabiyya* fortifications from the Almohad period. Near the coast, excavations and restoration work has revealed a Roman site at Cerro da Vila.","extra":{"duration":"Un día","et_title":"IAM;pt;VII;en;1","introd_type":"ET-short#-"}},"47626984-b0e6-5a43-a47f-b45bd0d69084":{"title":"Rabat","description":""},"4764e751-abde-52c4-a895-c30c5089b63a":{"title":"Llerena","description":""},"47e08348-ff2b-55a0-bcbf-f4a92b39eabc":{"title":"Terapia musical en el darüşşifa","description":"The city of Edirne is the crossroads for various routes that stretch across Anatolia to the Balkans. This city, the object of many military occupations, fell to the Ottomans in 1362 and became the capital in 1368. The city retained its importance even after Istanbul was conquered in 1453 and became the capital soon after; many Ottoman Sultans made additions to the Edirne Palace and resided occasionally in this palace on the shores of the Tunca River.  \n  \nThe Ottoman Sultans and leading officials embellished Edirne with monuments. In Edirne, complexes hold an especially important place among the *waqf* buildings. Turkish towns enlarged and developed around such complexes, and the marvellous structures built by the Sultans Bayezid I, Mehmed I, Murad II, Mehmed II and Bayezid II are still the source of great admiration.  \n  \nEdirne was both an administrative city and a strategically located, lively commercial centre. For this reason, many *han*s and *bedestens*, which were an important source of income for the social facilities of the *waqf*s, were built in the city.","extra":{"duration":"Un día","et_title":"IAM;tr;VIII;en;1","introd_type":"ET-short#-"}},"48170e16-fb05-5e44-814a-fe1cf853a090":{"title":"La celebración de la crecida del Nilo","description":"Different governments, concerned with keeping a water supply for the populace, had various installations built for this purpose. With a growing population and the city's expansion in the Mamluk period, the sultans faced increasing demand for water. Sultan al-Nasir Muhammad had four water wheels built on the banks of the Nile to raise water to the height of the aqueduct.  \n  \nThe number of *sabil*s in the city increased providing the majority of the water required in order that the needs of the Cairene population could be met. In return for a fee carriers transported the water to private homes, while the supply of water directly from public fountains and *sabil*s, in accordance with Muslim law, was free to Cairenes and her visitors.  \n  \nThe celebration of the flooding of the Nile, to a level sufficient to guarantee water supply, was patronised by the Mamluk sultans, who would personally attend the event or send a representative from among their generals.","extra":{"duration":"Un día","et_title":"IAM;eg;IV;en;1","introd_type":"ET-short#-"}},"4b257c42-2cb1-5f61-9f36-c72ef7d2866a":{"title":"Bursa","description":""},"4c386626-901b-5569-a88d-c678942366ee":{"title":"La puerta de Levante","description":"Sfax is situated where the Sahel and South Tunisia meet, on the shores of a calm harbour facing the Eastern Mediterranean. Its location grants it an enormous advantage in terms of ready maritime and continental influence, whilst its orientation is turned more markedly towards the countries of Africa and the Levant than towards those of the East.  \n  \nThe commercial activity between Sfax and the Levant, upheld by intense caravan traffic, developed throughout the 12th/18 th century. Its commercial pulse led to the creation of *funduq*s and *suq*s which are spread along the edge of the town's main thoroughfare.  \n  \nSfax, whilst continuing to use the same construction materials and its own architectural traditions, enriched its monuments, without exaggeration, using sculpted *kadhal*, painted wood and *faience* tiles produced in al-Andalus and Turkey. The architecture of Sfax, sober and well-balanced, reflects the taste which characterises the life of this town.","extra":{"duration":"Un día","et_title":"IAM;tn;VIII;en;1","introd_type":"ET-short#-"}},"4e4922f8-6cb3-5fd8-bd0e-d9ec2ff93219":{"title":"Los Omeyas. Los inicios del arte islámico","description":"","extra":{"duration":"Cinco Recorridos","introd_type":"other-intro#3"}},"4f45799a-5946-5a50-8b81-0cbcf06629c4":{"title":"Kairuán","description":""},"50021cb2-91a4-5999-ab32-0ca71946cea1":{"title":"Gabès","description":""},"50056f38-816a-59e1-9ca5-a93f534a93e1":{"title":"Los zocos","description":"With the threat of Mongol invasion contained and the occupation of *al-Sham* by the Crusaders ended, the Mamluks were able to guarantee the stability of the eastern markets.  \n  \nUnder such conditions, markets in Cairo enjoyed great prosperity and diversification, with becoming the centre through which trade between the East and the West (Europe and North Africa) passed via the Red Sea.  \n  \nThe Mamluk Sultans were keen to promote such trading activity for the rapid and constant profits it generated, providing them with money to invest in their vast religious or social complexes, such as the Hospital of Qalawun, *madrasa*s, *sabil*s and *kuttab*s.  \n  \nTrading establishments of various kinds appeared all over the city. Among them the *wikala*, the *khan*, the *funduq* and the *qaysariyya*.","extra":{"duration":"Un día","et_title":"IAM;eg;V;en;1","introd_type":"ET-short#-"}},"50d2d419-1613-5890-8a89-a9b6ebc7b01a":{"title":"Bizerta","description":"","extra":{"info":"En las cercanías de la ciudad, la carretera bordea el lago de Bizerta y a lo lejos se divisa el perfil del Yebel Ichkel, que domina un parque natural.","how_to_reach":"Desde El-Alia tomar la carretera en dirección a Bizerta."}},"5118adf5-5f44-58ca-9ff8-5b94cfcf210b":{"title":"Alejandría: la puerta de Occidente","description":"The City of Alexandria is situated on the eastern edge of the Nile delta. The city considered one of 's major seaports keeps watch over the Mediterranean.  \n  \nFollowing the conquest of in 332 BC, Alexander the Great founded the city on the site of the town named Raquda (Rakotis).  \n  \nIn 21/642 Alexandria was the capital of . However, following the protracted siege and conquest of the city by the Arabs in that year the capital was transferred to Fustat, founded by the Arabs as the first Islamic capital of. Nevertheless, the Arabs greatly admired Alexandria and within the original urban area of Alexandria, numerous Arab tribes settled, bringing with them an increase in building activity city and in particular in the construction of mosques.  \n  \nWith the Bahri and Burgui Mamluks Alexandria saw her activity reach its zenith, and its greatest period of wealth under Islamic rule. The city became one of 's most important seaports and the greatest trading centre in the Islamic world of its time.","extra":{"duration":"Un día","et_title":"IAM;eg;VI;en;1","introd_type":"ET-short#-"}},"511ee4d4-481e-5712-90f7-00a44c94b649":{"title":"Daroca","description":""},"5250ef4c-c518-53dc-9526-1cabf05e058c":{"title":"La Medina","description":"The *medina* maintains and perpetuates a typically Islamic urban plan. At first, the expeditionary body sent on the mission of conquest, the *futuhat*, began by building a rampart around an area of land, usually one already occupied by the military camp. A mosque would be built at the centre of this outlined area, and would open out onto a large esplanade used for holding both markets, public meetings and military parades. The main roads, each reaching a gate within the rampart, would radiate out from this esplanade, and would thus divide the town into large neighbourhoods. Troops stationed under tents, grouped by kind, often in terms of ethnicity, occupied small islands within the town which were outlined by internal ringroads. Through being settled thus, the military camp had all the time it needed to establish a city: the island-camps transformed into housing complexes, and shops appeared around the esplanade.","extra":{"duration":"Un día","et_title":"IAM;tn;I;en;1","introd_type":"ET-short#-"}},"5534a576-3ce6-5360-a651-f306fbf347d0":{"title":"Humt Suq","description":""},"5617b292-055d-502d-9c75-96d0ba2d9742":{"title":"Arévalo","description":""},"561dfa87-7e71-5452-a7b5-4b5dbb82f1cf":{"title":"Edirne","description":""},"56a80a58-7ba6-5c8c-b05e-21e29b93034e":{"title":"Lanteira","description":""},"5832c384-a296-5aad-bd78-97b1516eb533":{"title":"El Arte Mudéjar. La Estética Islámica en el Arte Cristiano","description":"","extra":{"duration":"Trece Recorridos","introd_type":"other-intro#3"}},"5a03cfd5-7b41-586e-b2c8-1d86d928cbc2":{"title":"Explorar Portugal","description":""},"5a1b8451-0ed7-537d-ad4d-4cb94f316fd6":{"title":"Medina del Campo","description":""},"5a9ae0aa-991a-5de7-ab1a-d6c52ebc3730":{"title":"Asilah","description":"","extra":{"how_to_reach":"Situada a 46 km al sur de Tánger, en la costa atlántica. Desde Tánger, tomar la dirección de Rabat. Seguir la señalización Centro Hassan II. El recorrido se efectúa por la ciudad antigua. Aparcamiento vigilado en el exterior de la muralla."}},"5bf8ea89-82d0-5d58-9054-c4e95787b59c":{"title":"La huella del pasado: iglesias, sinagogas y palacios","description":"Among the many Mudejar buildings conserved in Toledo, those included in this itinerary are the most representative and have been chosen to illustrate both the various functions of churches, palaces, synagogues or gates in the city walls, as well as to explore the stylistic evolution of these models. These buildings are in different parts of the city, leading the visitor, therefore, through an itinerary that includes the streets and which allows the Islamic traces to be seen in the urban plan in order to appreciate the various functions of the different sectors – commercial, residential, the Jewish Quarter – which defined Toledo as a Mudejar city, the heir of the earlier Hispano-Muslim Toledo.  \n  \nIncorporated into the Crown of Castilla in 1085, the conditions of the capitulation guaranteed the Muslims who remained in the city the right to retain their goods and their religion, their language and their own judges. In this way Toledo became the prototype of what Torres Balbás called “Mudejar cities”, the result of the transformation of Muslim cities once occupied by Christians.","extra":{"duration":"Un día","et_title":"IAM;es;IX;en;1","introd_type":"ET-short#-"}},"5d4a3620-0251-5cbe-949d-7c8425b68093":{"title":"Taormina","description":""},"60390603-06ed-571d-9dd5-99f191d0de83":{"title":"Testur","description":""},"60530d47-fa51-5a8e-af81-c9cc714229b4":{"title":"Hijas de reyes y nobles: a través de los conventos de clarisas","description":"Some daughters of kings and of the more important families of the Castile and Leon nobility swelled the nuns' communities in the region. The Cistercian and St Clare's orders gladly took them in and entrusted them relevant charges. Their economic contributions gave to many 14th–16th-century Cistercian and St Clare's convents the spacious and stately habitability which is still their characteristic.  \n  \nMaría de Padilla (?–1361) as well as her daughters Beatriz (1353–?) and Constanza (1354–?), born from her relations with Pedro I of Castile (1334-69), stayed in the unfinished palaces in Astudillo and Tordesillas. Women of the families Manrique, Castañeda, Enríquez and others bequeathed their houses and goods to the convents in Calabazanos, Carrión de los Condes and Palencia. It is difficult to find a convent in the region where a family of the local nobility did not leave their mark.  \n  \nBeside the conventual architecture, there is another distinctive style of religious architecture in the main towns of Tierra de Campos. Here, the Mudéjar artists constructed ceilings with rich interlacing, endowed the upper choirs with figurative themes representing figures of the period, and created plasterwork in chapels and pulpits, tile-works and funerary arches.","extra":{"duration":"Dos días","et_title":"IAM;es;VII;en;1","introd_type":"ET-short#-"}},"6363f883-935b-595c-a974-95d48df23792":{"title":"Birgi","description":"","extra":{"how_to_reach":"Hay un servicio regular de *dolmuş* entre la estación de autobuses de Tire y Ödemiş, y entre la estación de Ödemiş y Birgi."}},"655f5bdf-6e9d-576f-a666-1a0d960d23fd":{"title":"San Pedro de las Dueñas","description":""},"661d4554-e696-5255-bac4-057adfd9af24":{"title":"Almería","description":""},"66797b89-cb69-5635-9d51-242cd315c9dd":{"title":"Villalón de Campos","description":""},"672b4f56-28de-572f-8c5e-fd6370edc6f4":{"title":"Xauen, la ciudad santa de las montañas del Rif","description":"Founded by a family of Idrissid *shorfa* (sg. *Sharif*), descendants of the Prophet Muhammad, this city, blessed by God who had offered it so much bountiful nature, was considered by the neighbouring populations to be a Holy Town, in second place to the town of Mulay Idriss Zerhun. It is therefore of no surprise to find, in a town with such little space, a number of significant places of cult worship and prayer: eight mosques, one or two per neighbourhood, nine *zawiya*s, representing the country's leading brotherhoods, and many marabouts, such as the town's founder Mulay 'Ali Ibn Rashid, who was particularly venerated by the surrounding populations.  \n  \nHowever, this piety did not prevent its inhabitants from enjoying the gentle way of life and charm which characterises this beautiful city. This beauty is a result of how best the builders were able to work with the morphology of the sloping terrain, in order to erect a town which does fall in line with traditional urban design of Moroccan *medina*s, but which inarguably has its own style inspired by Andalusian Islamic architecture.","extra":{"duration":"Un día","et_title":"IAM;ma;V;en;1","introd_type":"ET-short#-"}},"674f601a-5cad-5e63-b3da-9babbdc3233c":{"title":"Maluenda","description":""},"6971d113-f478-59cd-b211-ba06c7775fd7":{"title":"Testimonios de las épocas árabe y normanda","description":"Two apparently distinct themes permeate the story of the presence of both the Muslim and Norman civilisations in the north-east territory of Sicily, where the inaccessible reliefs of the Pelitoriani, the Nebrodi and the Madonie, follow one after the other, from the east to the west. Two powerful themes: that of defence to which the concrete signs of military architecture are evidence and that of water, which inspired a number of works carried out either to protect the purity of the springs (Cuba of Vicari) or for domestic use (the washhouse of Cefalù). Or again, to cross over the River San Michele, using the bridge at Altavilla Milicia, Ponte Saraceno. The contrast between the weight of the military works and the airy consistency of the hydraulic works is, however, only apparent. Both have in the past constituted the indispensable premises to the constitution and the flourishing of a stable civilisation, especially during the uncertain centuries of the early Middle Ages.","extra":{"duration":"Dos días","et_title":"IAM;it;VIII;en;1","introd_type":"ET-short#-"}},"69824c72-b929-51e9-9164-7c0b25165fce":{"title":"Mahdia","description":"","extra":{"how_to_reach":"Salir de Kairuán hacia el-Yem y luego hacia Ksur Essaf y Mahdia."}},"69eba0bf-403c-52ae-bdc3-a1ed825c3f9d":{"title":"Un día en la vida de un taleb en Fez","description":"The system of teaching particular to the Islamic civilisation was based on a multidisciplinary approach, which, with the exclusion of theology, considered to be the pillar of all knowledge, consisted of disciplines (termed secular) such as astrology, mathematics or medicine. The literal translation of the Arab word *taleb* (university student) makes this apparent: the word comes from the verb *talaba*, to ask, and thus signifies “the seeker of science”.  \n  \nA metropolis of humanities, sciences and arts, Merinid Fez, which lasted from the 7th/13th until the 9th/15th century, lay at the pinnacle of this teaching system. The cosmopolitan force of attraction that Fez possessed, particularly during the 8th/14th century, drained the land of various populations of young students, who had come from the furthest regions of the Maghreb and beyond in the quest for knowledge. To be accepted into the University of the Qarawiyin was thus the dream of every young *taleb*, at least of the sort of *taleb* one would want to be like, who studiously divides his day between the *madrasa*, the mosque and the university.","extra":{"duration":"Un día","et_title":"IAM;ma;II;en;1","introd_type":"ET-short#-"}},"6cf5a442-512f-5088-bd3c-936d3940c71f":{"title":"Granada","description":""},"6d7c1e98-0c80-5148-aca6-0a750f823188":{"title":"Pleamar y bajamar, resplandor y ocaso","description":"Rabat and Salé, situated opposite one another, on each side of the mouth of the Bu Regreg river, were rivals and allies in turn. Today they compose a single administrative entity and a single indissociable tourist compound. Capital of the kingdom since 1912, the agglomeration of Rabat-Salé experienced, throughout the centuries, a single destiny composed of radiances and eclipses, of feverish activity and profound lethargy, of ambition and dashed hopes.  \n  \nThe “site of Bu Regreg”, as termed by historians after the name of the river that flows between and separates the twin towns, was biased towards Andalusian culture and civilisation in the two following terms: in terms of the transfer of Islam and Arabic-Berber culture towards Spain; in terms of the transfer of Muslim and Jewish populations from al-Andalus (Morisco populations) –with their weapons and luggage, ways of life and techniques– towards North Africa. This dual facet of Rabat-Salé's relation with Muslim Spain is reflected perfectly in the monuments and remains of the site: those of the Almohad conquerors, stripped bare, imposing and extrovert in style (Hassan Tower, ramparts, Chellah), those of the Merinid and those of their successors, refined, personalised and introverted in style (*zawiya*s, mosques, residences).","extra":{"duration":"Dos días","et_title":"IAM;ma;VIII;en;1","introd_type":"ET-short#-"}},"6de9eadc-4d34-5ef6-a9b6-d8536eb30cee":{"title":"Málaga","description":""},"6e907092-11aa-540e-974c-721847fe613e":{"title":"Utebo","description":""},"708b0123-4fb7-5d6f-9a06-f3bcd32700d3":{"title":"Los mecenas y los artistas","description":"Mehmed Bey, son of Aydın, founded an Emirate at the beginning of the 14th century (1308) conquering Ayasuluğ (Selçuk-Ephesus), Tire, and Birgi in West Anatolia and later annexing the city of İzmir in 1317. The Aydın Beys wasted no time in opening up to the seas; they launched campaigns to Evvoia Island, Peloponnesos Peninsula, Gelibolu, and Thrace, in particular, with their naval forces stationed in Ayasuluğ and İzmir.  \n  \nA large part of the income from booty brought by these war-filled years, products provided by the bountiful land, and the tariffs, which increased thanks to the treaties with Venice, were spent on the construction of monumental works or religious and social functions. Mehmed Bey's (r. 1308-1334) Great Mosque in Birgi and İsa Bey's (r. 1360-1390) mosque and *hammam* in Selçuk are beautiful examples that are still with us today. Because Tire continued to be a lively commercial centre for many long centuries, a great number of *han*s were constructed in addition to mosques, *madrasa*s, and *hammam*s.","extra":{"duration":"Un día","et_title":"IAM;tr;II;en;1","introd_type":"ET-short#-"}},"7331b9e8-0988-59e8-8e8d-e6a57ee70645":{"title":"Sahagún","description":""},"75616349-4bd2-5276-9600-17aaa9dc58b2":{"title":"Sefrú","description":"","extra":{"how_to_reach":"A 28 km de Fez, en la ruta tradicional de los dátiles. Salir de Fez por la carretera de Immouzer. Una vez en Sefrú, dejar el coche en el aparcamiento situado en el exterior de las murallas de la medina."}},"759ee0f0-d707-5075-b844-d5f2e83f164b":{"title":"Beçin","description":"","extra":{"how_to_reach":"A 4 km del centro, al sur de Milas, está Beçin, adonde puede llegarse con los *dolmuş* que salen frente a la mezquita Mayor."}},"75d41794-03f0-5db8-9ea7-c68f08e138a7":{"title":"El Arte Sículo-Normando. La cultura islámica en la Sicilia medieval","description":"","extra":{"duration":"Diez Recorridos","introd_type":"other-intro#3"}},"76bf2347-6f55-5f0e-8a3a-1b62a61ee708":{"title":"Calatayud","description":""},"76fafa55-b4ca-5cbe-825b-5b4e70770c74":{"title":"Manisa","description":"","extra":{"info":"El monte Spil, a espaldas de la ciudad de Manisa, ofrece una ocasión única a quienes quieran descansar y perderse en la naturaleza. A aquellos que prefieran pasar más tiempo en Manisa, les recomendamos la visita a los complejos Muradiye y Sultaniye (del siglo XVI). Cada año, la última semana de abril, tiene lugar en Manisa la Fiesta del *Mesir*. El *mesir macunu* (un dulce de consistencia gomosa) fue elaborado por primera vez en el siglo XVI por el director del complejo Sultaniye, Muslihüddin Merkez Efendi, para curar a la mujer del sultán Selim I, Hafsa. Más tarde se convirtió en tradición distribuir una vez al año *mesir macunu* en la mezquita Sultaniye (enfrente del museo) en medio de una gran fiesta. Se cree que este dulce (compuesto por 41 ingredientes, entre ellos trébol, jengibre, cilantro, comino, canela, vainilla, cáscara de naranja, azúcar, etcétera), además de sus propiedades reconstituyentes y apetitivas, que facilitan la digestión y eliminan el cansancio, es también afrodisiaco."}},"774c5c46-01e9-5da1-bf38-1dcabc3034df":{"title":"Castilla-La Mancha","description":""},"78927feb-9cb7-5a56-8eac-ca7fa126a008":{"title":"Castillos del Sado","description":"In ancient times, the estuaries of the River Sado and the River Tagus were connected to one another, which meant that the present-day peninsula of Setúbal was an island. Because of the Atlantic mists and the fertile alluvium plains, this whole region of the Setúbal peninsula, stretching from the area surrounding Alcácer to the suburbs of Lisbon, was covered by dense forests of stone pines, essential for providing the wooden planks needed for building ships. Large trunks of cork-oak trees were transported down the River Sado and the River Sorraia, their curvature proving ideal for building ships' frames. Much farther away, in the woodland close to the banks of the River Zêzere, trees of solid oak and flexible chestnut were felled and used for the masts of ships.  \n  \nLisbon, Almada, Palmela and Abudanis were the most important ship-building yards in the whole of al-Andalus.  \n  \nThe castles of the River Sado formed a system of fortified ports that was quite unique in the Iberian Peninsula, in fact just as extraordinary as the estuary complex that justified their existence and afforded them their livelihood.","extra":{"duration":"Un día","et_title":"IAM;pt;X;en;1","introd_type":"ET-short#-"}},"789b9563-a11d-5ad2-94be-12442ad2c14b":{"title":"Torrijos","description":""},"79876b88-d0e4-5410-b35a-ea8d761a1ab1":{"title":"Sevilla","description":""},"79cb6d4b-9618-573f-be7c-cb57dd8dceec":{"title":"Astudillo","description":""},"7a84676b-d97d-5462-8173-540a377ca053":{"title":"Torralba de Ribota","description":""},"7aed6220-6869-533d-af7f-d25a260f9687":{"title":"Toledo","description":""},"7b6ac8d8-c4f7-5ed8-b381-74988545330f":{"title":"San Marco d'Alunzio","description":""},"7b6da463-0d5a-5dcd-94c4-fdcb585f415b":{"title":"Arquitectura y espiritualidad","description":"General 'Uqba founded the town of Kairouan in the year 49/670, with the thought of being able to assure Muslims of an everlasting presence in the Maghreb. Strategically, the choice of its site was judicious. In fact, Kairouan is a day's walk from the sea, which was still under the domination of the Byzantine fleets, as well as being a day's walk from the mountains, in which Berber tribes, hostile towards Islam, were entrenched. 'Uqba devised the town plan of Kairouan by placing the Great Mosque at its centre, next to which he built the Government Palace and established the basics of the main thoroughfare, later called “Grand Simat”.  \n  \nHistorical sources attest that Kairouan attained its level of growth with the Aghlabids. Its intellectual life was no less abundant, and Kairouan became one of the most brilliant centres of Islamic culture, from where Malekism would spread out across the whole of the Muslim West due in particular to the work of the great scholar Sahnun Ibn Sa'id (159/776–239/854).","extra":{"duration":"Un día","et_title":"IAM;tn;V;en;1","introd_type":"ET-short#-"}},"7c6fd638-eff4-5666-aac8-d18d1bf752b3":{"title":"Castilla y León","description":""},"7d8c4589-f090-5b86-9d03-6af688087002":{"title":"Bursa, la ciudad de los sultanes","description":"Bursa, situated on the slopes of Uludağ (Mysian Olympus), has attracted settlers throughout history. An important city of the ancient kingdom of Bithynia, Prusa (today's Bursa) contains evidence of all of the Anatolian civilisations starting from the middle of the first millennium BC.  \n  \nA Turcoman Bey named Ertuğrul (d.1281) and his son Osman (r. 1281-1324) were attempting to settle the region of ancient Bithynia. Founded by Osman Gazi in 1299, the Emirate captured Prusa in the year 1326 during the reign of Orhan Gazi (1324-1362). This city, whose name among the people was transformed into Bursa, became the centre of the newly founded Ottoman State.  \n  \nIn a short time many *han*s were constructed in Bursa, a developed commercial and industrial centre. The city became famous as a weaving- and silk-production centre in particular. The Ottoman sultans who ruled from the beginning of the 14th century until the middle of the 15th century were Orhan Gazi, Murad I, Bayezid I, Mehmed I, and Murad II, all of whom improved the city by having various religious and public buildings constructed.","extra":{"duration":"Dos días","et_title":"IAM;tr;IV;en;1","introd_type":"ET-short#-"}},"7f2067ab-d1a9-5ffd-b488-b88b52dad137":{"title":"Mercaderes y peregrinos","description":"The plateau of Jordan was crossed, from north to south, by two main trade routes. The most famous is the King's Highway, which has been known since the 2nd millennium BC, at least. This road began at Damascus, passed by Amman (Philadelphia), crossed the Wadi al-Mujib (the Arnon), the Moabite highlands, Edom and terminated at Aqaba (Ayla) on the Red Sea.  \n  \nAfter the annexation of the Nabataean kingdom to the Roman Empire (106), and between 111-114, Trajan had this road paved all the way from Ayla on the Gulf of Aqaba to Bostra in the Hawran (modern Syria). Petra, a trading centre and a place of pilgrimage to the shrine of Aaron, was at the junction of three caravan routes. In addition to the *Via Nova Traiana* and the route to Udhruh and Ma'an, a third route followed the edge of the plateau by Ras Dilagha and al-Qanah and was called “Darb al-Rasif”, a pilgrimage bypass to Ayla in the Islamic periods, through al-Humayma (Avara).","extra":{"duration":"Dos días","et_title":"IAM;jo;V;en;1","introd_type":"ET-short#-"}},"7fa95edb-214b-59e3-85f6-1b73261b4e3e":{"title":"Provincia de Roma","description":""},"811e43a8-be2c-5b2c-8a07-7b2d7299822b":{"title":"El arte mudéjar","description":"The vast estuary of the River Tagus formed an inland sea that was prolonged by a dense network of canals. Here was the origin of a settlement capable of allying the most advanced arts of fishing and the cultivation of the fertile mud flats to the most careful tendering of orchards and vegetable gardens. The various harbours in this inland-sea were the westernmost points of the Mediterranean routes, making it possible to successfully blend together shipbuilding techniques with naval experience. Then, at the end of the period of Islamic civilisation, sea routes were opened up across the Bay of Biscay and the northern seas.  \n  \nThe Christian Conquest does not seem to have affected the riverside populations of fishermen and sailors. Lisbon and its surrounding areas benefited from the activities of the Moorish community until the end of the 15th century. Besides leaving its stamp on the region's place names and the people's careful tendering of their vegetable patches and gardens, the Mudejar way of life influenced the architectural fashions of the palatine arts of the 16 th century Manueline style and even the Romantic revivalism that was to follow on much later.","extra":{"duration":"Un día","et_title":"IAM;pt;I;en;1","introd_type":"ET-short#-"}},"82ae283c-19ac-524a-a183-4bf756dc809a":{"title":"Aniñón","description":""},"833f4c2e-4119-57ea-b97e-cb78d3d39c51":{"title":"Castillos y ciudades amuralladas","description":"In the same way as the Mudejar style played an important part in the religious and civil architecture of the Middle Ages in Castilla and León, it was also a very useful style for military architecture where economy of resources and time were important assets.  \n  \nFrom the 14th century onwards, the *meseta* of Castilla and the valley of the River Ebro suffered an instability that lasted until the union of Castilla and Aragón. Some defensive systems were renewed, and the passages between the barbicans and ravelins were widened, the towers were improved with lookout turrets and other elements jutting out from the walls. In this era we no longer find enormous fortresses, but rather small castles able to lodge one family and the troops needed to protect them.  \n  \nAlongside the battering walls and drawbridges typical of the Western world, in Mudejar military architecture the keep is at one corner of the castle just as in the Hispano-Muslim citadels, the cupolas on *trompas and* the multifoil arches and the ceramics from Seville.","extra":{"duration":"Un día","et_title":"IAM;es;VI;en;1","introd_type":"ET-short#-"}},"83e4b364-3a82-5144-8f5b-9e5bda8ee229":{"title":"La Decápolis en el periodo omeya","description":"Initiated by Pompey when he occupied Damascus in 64 BC, the *Decapolis* was a union of cities in Syria, Palestine and Jordan, and as the name indicates, originally 10 in number. The member cities must have varied, however, as there are ancient lists, which name any number from 11 to 18 cities.  \n  \nAfter the Arab-Islamic conquest in 15/636, the passing of power into Muslim hands was peaceful and the Christians continued to practise their religion and pave their churches with mosaics (see Historical Artistic Introduction and The Umayyads: The Rise of Islamic Art). When the Umayyad *caliph*s established their capital in Damascus, the *Decapolis* of Gerasa, now Jerash, continued to be an important station on the way to Philadelphia, now Amman, and the holy cities of the *Hijaz* in Arabia.","extra":{"duration":"Un día","et_title":"IAM;jo;IV;en;1","introd_type":"ET-short#-"}},"84cef1a4-1d33-5fb1-b827-310a62dc6e90":{"title":"Alagón","description":""},"874a4728-6bec-5a66-98f7-f592592fabc7":{"title":"El sufismo","description":"The old Numid city of Sicca had already emerged, under the protection of the Oriental Ishtat, goddess of love and war. The town was christened and known of in Antiquity under the name of Theodore of Sicca Veneria, derived, through its Latin root, from *Shikabeneria*, which the Arabs transformed into *Shaqbanariya*. Popular good sense wanted to attribute it to “*shaq bi-l-nar*”, he who travelled across hell.  \n  \nBuilt in a series of steps on the side of the original rock, at the foot of the citadel and on the same level as the sanctuaries, the Medina of al-Kef cascades its building blocks out and downwards, dominating the large Ra's al-'Ayn source and its green enclosures. A landscape that reveals a happy synthesis between an exceptional, natural, site and an ancient and rich history. From its past military grandeur, the old town has retained both its *kasbah* and its fortifications. The minarets and uncountable number of domes are reminders of the brotherhood metropolis and the centre of marabouts that described the town long ago.","extra":{"duration":"Un día","et_title":"IAM;tn;IV;en;1","introd_type":"ET-short#-"}},"8a209e09-e20c-5e03-8a7a-57147c10675c":{"title":"El estilo Cisneros","description":"At the end of the 15th, beginning of 16th century, the Gothic style which was already in its last stages joined with Mudejar art to create a courtly art. It was the era of the Catholic Monarchs. The Reconquest was ended and Granada had fallen into the hands of Castile and Aragon. Their political project did not take long to spill over the national frontiers and the products of their commerce arrived from all sides. What was shortly to develop in Spain was in one of the most outstanding growth periods of its history.  \n  \nIn the artistic sphere, the new phenomenon of hybridisation appeared. Now the architectonic forms of Centro-European Gothic and the ornamental variants of Flamboyant Gothic were to be blended again, this time with the multicoloured and geometric decoration of Mudejar.  \n  \nThe activity carried out by Cisneros as Archbishop of Toledo and Regent (1495–1517) was especially important in his own archdiocese. The Cisneros period saw a resurge of Mudejarism thanks to the large number of Morisco artists who immigrated to Castile after the fall of Granada.","extra":{"duration":"Medio día","et_title":"IAM;es;II;en;1","introd_type":"ET-short#-"}},"915a3582-9322-53ad-8d87-3cbe06a7faa9":{"title":"Solidaridad social","description":"After Bilecik and İnegöl, the Ottoman Emirate also took Yenişehir, where Osman Gazi built new houses for his soldiers and thus the city became known as Yenişehir or “New City” (1299). Yenişehir served as the Ottoman capital until the capture of Bursa 27 years later (1326).  \n  \nThe first Ottoman sultans were very close to some heterodox religious personages. Sultan Murad I had a *zawiya* built in Yenişehir for Postinpuş Baba and his *dervish*es. The town of Mihalıç (today Karacabey) came under Ottoman control in 1336. During the reigns of Sultans Murad II and Mehmed II, Karaca Pasha undertook important duties on behalf of the state and rose to the position of Beylerbeyi of Rumelia; he had an *imaret* established and endowed at Mihalıç. In the rooms of the *imaret* that stood apart from the prayer hall, *dervish*es and learned men were received as guests and were given food without charge. Later Karaca Pasha died in the siege of Belgrade (1456) and the name of Mihalıç was changed to Karacabey in his honour.","extra":{"duration":"Un día","et_title":"IAM;tr;VI;en;1","introd_type":"ET-short#-"}},"9221bc6b-1208-5771-8dac-f0493ede5e91":{"title":"Ammán, sede del gobernador","description":"The site of Amman, ancient Rabbath Bani 'Ammon, was occupied as early as the Pre-Pottery Neolithic B period, around 8500-5500 BC. Occupation of Amman in the subsequent periods was revealed mainly on the Citadel. This is a natural hill, 840 m. above sea level, protected by deep ravines, except on the north side where the Jabal al-Hussein's gentle slope constitutes a vulnerable approach.  \n  \nThe decline of the city began in the late Byzantine period, around the mid- 6th-1st/ early 7th century, which aided the Arab Muslim troops, led by Yazid Ibn Abi Sufyan, to conquer Amman in 13/634, at the same time as the conquest of Damascus. The Citadel always had been the “symbol” of Amman and, therefore, the governors' headquarters. It appears obvious that the Umayyads retained this nucleus of the city for their own governor. As a capital of the Belqa, Amman became the residence of the governor in the Umayyad period.","extra":{"duration":"Un día","et_title":"IAM;jo;I;en;1","introd_type":"ET-short#-"}},"936e663d-f070-555d-8938-5b48ad247c02":{"title":"Jerusalén: el centro del saber y de las ciencias religiosas","description":"Pilgrimage, Sufism and science were the three elements that distinguished Palestine and Jerusalem. Following Itinerary II, which explored Sufism in Jerusalem, this itinerary will deal with the scientific institutions that developed in the proximity of the Haram al-Sharif.  \n  \nOur journey here starts where Itinerary II ends. The visitor is advised to start the itinerary from Bab al-'Amud, although, equally, it could be started from the end of the itinerary (al-Taziyya) and continued in reverse order. Focusing on the areas adjacent to the Haram – on Tariq Bab al-Hadid and Tariq Bab al-Silsila – this itinerary covers an important sector of Mamluk Jerusalem. Visitors will also experience the city's topography, the diversity of its main and side roads, plus the pressing problems of the Old City.","extra":{"duration":"Un día","et_title":"IAM;pa;III;en;1","introd_type":"ET-short#-"}},"93afc2c5-63c1-5930-839e-06f09e83f981":{"title":"Gaza: la puerta de África","description":"Although far away from the capitals of successive Islamic states, Gaza held a special position, becoming a renowned centre for Islamic Studies. It was also the place in which the *imam* al-Shafi'i (150/767–204/820), the greatest Muslim scholar and the founder of the Shafi'i School, was born.  \n  \nMany Arab historians and geographers emphasised Gaza's role as a centre of agriculture and trade during the Fatimid period (358/969–492/1099).  \n  \nDuring the Mamluk period (648/1250–922/1517), Gaza became the most important town in the region and enjoyed a peaceful era. Many buildings were erected such as mosques, *madrasa*s, *zawiya*s, *ribat*s, *khan*s and *suq*s, some of which still survive today.  \n  \nThis itinerary aims to highlight the history of some of the most renowned Islamic buildings in the city and their functions during successive Islamic eras.","extra":{"duration":"Un día","et_title":"IAM;pa;IX;en;1","introd_type":"ET-short#-"}},"9434fc2d-bf6a-57e1-b885-f61f7b7dde87":{"title":"Madrid","description":""},"95890ae2-7248-57f2-a227-cb3a2708b5d9":{"title":"Tetuán, patio de una civilización","description":"The fall of the kingdom of Granada marked the renaissance of the town of Tétouan. Its reconstruction, undertaken in the 9th/15th century by Sidi al-Mandri, a native of Granada, in joint forces with the first Mudejars who were fleeing from the Christian Reconquest, turned it into a town created in order to welcome Andalusian civilisation. Protected by the natural frontiers formed by two mountains, situated on the Mediterranean coast, Tétouan's location offered a strategic position to these exiles, who had little if no rest in pushing back the threat of Christian menace.  \n  \nThe Tétouanese art of living bore the trademark of an Andalusian inheritance even more strongly than its architecture. Cookery, music, or indeed even Tétouanese jewellery and embroidery were impregnated with their Andalusian origin. Nasrid and Mudejar motifs disappeared out of Tétouanese embroidery, which can be admired today in the Ethnographic Museum of Bab Okla.","extra":{"duration":"Un día","et_title":"IAM;ma;VI;en;1","introd_type":"ET-short#-"}},"95cc2385-d8ee-551b-a542-d81a8cc64d19":{"title":"Ksar Es-Seghir","description":"","extra":{"how_to_reach":"A 25 km de Belyunech. Desde aquí, y con buen tiempo, se divisa con nitidez el peñón de Gibraltar. Una vez llegados a Ksar Es-Seghir, dejar el coche en la calle principal (la única). La puerta y la muralla se encuentran en la playa, en la desembocadura del río. Monumento en ruinas."}},"96b52a44-1c73-5c98-8aa3-d84123e2e3c2":{"title":"Templos y palacios sevillanos","description":"Immediately after the capture of Seville in 1248 work was begun on the mosques to convert them into Christian churches. Almost at the same time as the Muslim buildings were being re-stored, work began on new churches in which a clear dependency on the Courtly Gothic style can be seen, although this did not hide the survival of the construction techniques and compositional schemes of Islamic origin. Starting from these precedents and under the ever-increasing influence of Hispanic-Muslim art, during the 14th century the model of Seville Mudejar church originated. This type of Parish Church illustrates that the Almohad Muslim heritage and the Gothic proposals harmoniously combined.  \n  \nThe Muslim palaces were also converted into the houses of noblemen and into monasteries. This meant there was a certain degree of familiarity with Muslim architecture, which led them to adopt much of the lifestyle and culture of the people who had been defeated politically.","extra":{"duration":"Un día","et_title":"IAM;es;XI;en;1","introd_type":"ET-short#-"}},"9763089a-c9d5-527e-a5fa-34bb11d626af":{"title":"Mecenazgo nobiliar y monástico","description":"During the period of Almohad domination in al-Andalús, what is now Extremadura was the military frontier between the Christians to the north of the Tajo, and the Muslims to the south of the Sierra Morena. The towns in Extremadura had as a result an essentially military function, as can be seen from the important Almohad defence systems which survive at strategic points such as Cáceres or Badajoz.  \n  \nIn the mid-13th century, when the Transierra was finally conquered and with the intention of consolidating the advance of the Christians towards Andalucia, a large part of what is nowadays the region of Extremadura and which was then practically uninhabited, was given over into the control and power of different Lords. Among the landowners, the Military Orders were the ones who accepted most Mudejares.  \n  \nIt is to these political and religious organisations, which were also Military Orders, that we owe the majority of the Mudejar art works in Extremadura. To them should be added those works carried out in the Conventual Priory of Guadalupe, a Marian centre of special devotion and extraordinary historical importance in the Middle and Modern Ages.","extra":{"duration":"Dos días","et_title":"IAM;es;X;en;1","introd_type":"ET-short#-"}},"976d26b0-ff1e-5bfa-a604-8d0261ef987f":{"title":"Mazara del Vallo","description":""},"97eb2052-294e-5762-a90a-1a870dd042d7":{"title":"Centro Storico (Da Porta Napoletana a Porta Romana)","description":"","extra":{"introd_type":"other-intro#3"}},"999a2268-9710-5ed0-8012-19ebff66a973":{"title":"Villalpando","description":""},"99d9db3e-1464-51ab-943f-121b6e7df24c":{"title":"Extremadura","description":""},"9a12b00b-dc42-5a4a-92d4-7c8cc7e04662":{"title":"Balat","description":"","extra":{"info":"A 20 km al sur de Balat se encuentra el templo de Apolo en Didyma, que conserva toda su magnificencia pese a estar prácticamente en ruinas. A solo 5 km de este templo está la playa de Altınkum.  \nA 16 km al norte de Balat, en la carretera general Balat-Söke, se encuentra la antigua ciudad de Priene, cuya magnífica ubicación fascinará a los visitantes.  \nOtro rincón de la región digno de verse es el Parque Nacional Península de Dilek, una reserva de plantas y animales, situado 30 km al sur de Kuşadası. También se puede ir al delta del río Büyük Menderes, parte del Parque Nacional, torciendo hacia el norte en el pueblo de Tuzburgazı; el pueblo de Doğanbey es una muestra de las culturas del Egeo y el Mediterráneo.","how_to_reach":"Balat es el nombre turco de la antigua ciudad de Mileto. Para ir desde Milas, seguir la carretera D 525 y torcer en el kilómetro 55 en dirección a Akköy. Si se viaja en transporte público, primero ir a Söke y allí coger un minibús hasta Balat. El complejo de İlyas Bey se levanta entre grandiosas ruinas del mundo antiguo."}},"9b090c54-9b80-55f3-8754-a98add250309":{"title":"Toro","description":""},"9b845428-8fad-515d-b15b-ef0a3a013445":{"title":"Salé","description":"","extra":{"how_to_reach":"Salé está a 3 km de Rabat, separada de ella por el río Bu Regreg, que se puede atravesar en barco."}},"9c5014ef-4faf-5e9f-971f-5509ac42e398":{"title":"Residencias palaciegas","description":"Jordan has the largest concentration of Umayyad complexes usually referred to as “desert palaces” or “desert castles”. Although the construction of such estates outside urban centres was a short-lived phenomenon in the Islamic world, they are among the earliest known examples of Islamic architecture, and also the earliest examples of secular, and more specifically, palatial architecture from the Islamic world. They provide one of the few examples in ancient and medieval architecture where a significant number (more than 20) historical buildings of the same period, the same geographic area and the same building type are still extant. In addition to being important material evidence of princely life in the early Islamic period, they also provide continuity with the Roman country villa that survived into late antiquity, and, therefore, can shed some light on this building type.","extra":{"duration":"Dos días","et_title":"IAM;jo;III;en;1","introd_type":"ET-short#-"}},"a1c57301-fa70-51ae-9590-7a1f6807f99b":{"title":"Un viaje por el desierto","description":"The journey from Jerusalem to Jericho is special from both a geographical and historical perspective. Captivating views of mountains and valleys, semi-desert scenery, historic sites, Islamic sanctuaries and Christian monasteries lie along the route. The winding road from the top of Jerusalem's Mountains (800 m. above sea level) descends towards the Jordan Valley and the Dead Sea (the lowest point on earth at 400 m. below sea level) and finally reaches Jericho (the lowest city on earth at 250 m. below sea level).  \n  \nThe visitor will start the journey from the observatory of the Mount of Olives at al-Tur Village. To the west, north and south there unfolds a panoramic view of the Old City of Jerusalem, its surrounding mountains and valleys, and the western slopes of the Mount of Olives that are rich in archaeological sites and historic monuments.","extra":{"duration":"Un día","et_title":"IAM;pa;IV;en;1","introd_type":"ET-short#-"}},"a1d6455c-9f8c-5ee6-a19f-ae621ac863da":{"title":"La sede del sultanato (la ciudadela y alrededores)","description":"When Salah al-Din al-Ayyubi had his Citadel built, his desire was for it to be both a defensive fortress and the seat of the Sultanate. His initial lack of trust in Cairenes led him to have the Citadel located at a distance from the city. Architectural innovations were introduced, however, mainly ideas gathered during Salah al-Din al-Ayyub's time spent in Aleppo and on campaigns carried out in and Palestine against the Crusaders. The Citadel was sited in an ideal defensive position, overlooking the city of Cairo to the north and Fustat to the south, the desert and rocky hills bordering to the north and east.  \n  \nLater, Sultan al-Kamil Ibn al-'Adil al-Ayyubi would have the royal palaces built and it was then that he had the seat of power established in the Citadel to which he brought his family and government.  \n  \nAround the Citadel, numerous religious buildings were erected, among them the Madrasas of Sultan Hassan, Gawhar al-Lala and Qanibay al-Rammah.","extra":{"duration":"Un día","et_title":"IAM;eg;I;en;1","introd_type":"ET-short#-"}},"a3ae44f0-6c1d-56af-b693-e7cf65231b99":{"title":"Las ciudades principescas","description":"Raqqada and Mahdia constitute, alongside Sabra and al-'Abbassiya, the only Capitals in Tunisia to have been founded by princes between the arrival of Islam up to the present day. Their destinies differed, even though one was heir to the other, confirming the definite influence exerted by the geopolitical context on the evolution of Ifriqiyan princely towns in the Middle Ages.  \n  \nRaqqada was built in 262/876 by the Aghlabid Prince Ibrahim II, and was transformed into a holiday retreat equipped with grandiose hydraulic installations and luxurious palaces. It reflects the relative symbiosis that existed between the Aghlabid Dynasty and the Kairouanese population.  \n  \nIn contrast to Raqqada, the founding of Mahdia marked a rupture between the reigning dynasty and the Ifriqiyans, but, simultaneously, it revealed the Fatimids' ambitious gaze eastward, and , after the Fatimid fleet imposed itself as the most powerful of the Mediterranean, it denoted the start of Tunisia's maritime age.","extra":{"duration":"Un día","et_title":"IAM;tn;VI;en;1","introd_type":"ET-short#-"}},"a3be8190-adf3-563f-90c8-7d2a5c9fe27d":{"title":"Irbid","description":"","extra":{"contact":"Información: Sede del Departamento de Antigüedades en Irbid, tel.: 02 7277066.","how_to_reach":"Se encuentra 88 km al norte de Ammán y se puede llegar fácilmente desde Jerash en coche, autobús, taxi o servicio-taxi. La estación se encuentra cerca del conjunto de los Baños Romanos del Este. La carretera se dirige directamente a Irbid atravesando la población de al-Husn."}},"a4b36c4b-0956-5961-b691-9dfe08dd4c62":{"title":"Sanlúcar la Mayor","description":""},"a5d242f9-2738-5386-8516-0d87a7e54517":{"title":"Rosetta: el centro comercial del Delta","description":"The city of Rosetta was one of 's ancient ports, known to the Greek geographer and historian Strabo as Bolbitine, for it was located at the mouth of the west branch of the Nile of the same name.  \n  \nFollowing the conquest of Alexandria in 21/642, 'Amr Ibn al-'As led the conversion of Rosetta to Islam. He signed a peace treaty with the city's Coptic governor to allow churches to continue to function for those who still professed Christianity.  \n  \nDuring the Mamluk era, Rosetta became one of 's major ports, her importance overtaking that of the larger city of Alexandria. Historical records indicate that ships left her port for both distant lands and on military expeditions.  \n  \nWith the discovery of the sea route round the Cape of Good Hope in the 9th/15th century, trade routes diverted around and Rosetta declined in importance. Nevertheless, the town maintained its role as a trade centre and one of the largest rice stores in the country. From the 10th/16th century, Rosetta reached her height of development when became one of the provinces of the Ottoman Empire. Funduqs, qaysariyyas, wikalas and lodgings were built.","extra":{"duration":"Un día","et_title":"IAM;eg;VII;en;1","introd_type":"ET-short#-"}},"a6ee59d7-67a1-5553-ad60-666721398733":{"title":"Cefalù","description":""},"a743b6f7-ecc4-5665-83e5-867604ed31a4":{"title":"Zaragoza","description":""},"a8ef80bf-cf95-561d-9b9e-2b214621e03e":{"title":"Villamuera de la Cueza","description":""},"a9146007-50e5-5104-a6a4-da29d198eafd":{"title":"Alcamo","description":"","extra":{"info":"Las termas de Segesta  \nEn la linde entre los términos de Alcamo y Castellammare, a orillas del río Caldo, hay unos cuantos manantiales, ya conocidos en la época árabe, de agua sulfurosa que brota del interior de grutas a una temperatura de 45° creando una sauna natural. Utilizable libremente en los pocos trechos del río no canalizado en cauces de cemento, el agua caliente pasa por instalaciones balnearias y piscinas termales que ofrecen también la posibilidad de estancias con terapia médica."}},"a91716a0-a73a-5580-85e9-5bec409dd8d4":{"title":"Ciudades mudéjares: del Islam al Cristianismo","description":"This itinerary includes two of the great Mudejar cities of Aragon, two border towns on the frontier of Islam. In this way we can contrast two different Medieval town plans of different provenance: on the one hand the fairly regular grid of the city of Teruel, a Christian foundation; on the other, the irregular plan of the city of Daroca, an Islamic foundation. In the former, the Mudejar towers of the parish churches are perfectly integrated into the streets, which run under them. In the latter there still persists the irregularity of the streets which run through the site of the *medina*, while those in the district built round the calle Mayor, are regular in their layout.  \n  \nThere are three essential values in the Mudejar art and architecture of Teruel, which has been declared a UNESCO World Heritage Site. First, the Mudejar ceramics from Teruel; secondly, the open character of the Mudejar style of Teruel; and thirdly, the figurative decoration on the ceiling of Teruel Cathedral.  \n  \nIn the visit to Daroca, Mudejar art appears as an alternative system to the Romanesque art of the conquerors.","extra":{"duration":"Un día","et_title":"IAM;es;IV;en;1","introd_type":"ET-short#-"}},"aa56143c-7c93-5543-9b74-78adaadda4fc":{"title":"Alcalá de Henares","description":""},"ac1682a6-8962-5601-ad17-e0bccebfcd60":{"title":"Las estaciones de las caravanas","description":"The Jérid, an abbreviation of Land of the Palm, *Blad al-Jerid*, was known during the Middle Ages under the name of *Qastiliya*. Grouping together oases cultivated on the tiered plains formed by Tozeur, Nefta, Dégache, al-Hamma and mountains like Chébika, Midès, and Tamerza, they, along with the Gafsa region, composed the northernmost oases of Tunisia.  \n  \nThe Jérid entered the history books with the Roman construction of a *limes* which was meant to contain *“the roving nomadic populations to the margins of the Mediterranean world”*. The fall of the Empire opened up the frontiers and led to waves of camel-driving Berbers, the first Arabic groups of the occupation, and later to Hilalian tribes. Made more effective following the submission of the Maghreb to Islam in the 1st/7th century, the liberation of the frontiers allowed caravans to perform their duties more effectively, and enabled oases to prosper. Kairouan, engaged in both African and Maghrebi commerce, made the Jérid an appendage.","extra":{"duration":"Dos días","et_title":"IAM;tn;IX;en;1","introd_type":"ET-short#-"}},"acad19da-1459-524b-ac74-3bd66e0ad049":{"title":"Madrigal de las Altas Torres","description":""},"aeb6263b-cb4d-5927-80f3-e1d0eac262c3":{"title":"Lazio","description":""},"aed1d0b8-0373-54c0-998b-abf3bce6ec44":{"title":"El sultán de las costas","description":"The Byzantine Empire found itself unable to overcome the devastating effects of the Fourth Crusade (1204). The Anatolian Seljuq Sultans also fell in defeat against Mongolian attacks (1243). Distressed by Mongolian oppression, hundreds of thousands of people under the command of Turcoman *Bey*s broke the resistance of the Byzantines, already weakened in West Anatolia, and settled in the region.  \n  \nMenteşe Bey and his successors occupied the area that was antique Caria and founded the Menteşe Emirate there (1280). They proceeded to co-operate with the local seamen, that is, the Rums, in order to develop themselves further by opening up to the seas. That Ahmet Gazi saw himself deserving of the title “Sultan of the Coasts” must be an expression of his aspiration to establish sovereignty over the seas.  \n  \nThe Menteşe Emirate's economy, based upon bountiful plains and safe trade, created an important source for the country's development as it aspired to a rich and prosperous condition. Thanks to this healthy economy, monumental works were constructed in Beçin, Milas, and Balat.","extra":{"duration":"Un día","et_title":"IAM;tr;I;en;1","introd_type":"ET-short#-"}},"afd07a22-1d0d-5685-a304-0186063fc28c":{"title":"Hebrón: la ciudad de Abraham","description":"Hebron is situated south of Palestine's central mountain range, 30 km. south of Jerusalem and 900–950 m. above sea level.  \n  \nThe city is named in Arabic after Abraham's title “al-Khalil” (beloved of God), whose tomb and those of his wife, sons, and their wives, are found in the centre of the city. The presence of Abraham's tomb – who retains a special status in Islam – made Hebron the fourth holiest city in Islam after Mecca, Medina and Jerusalem, and one that has been regularly frequented by Muslim pilgrims throughout all the Islamic periods.  \n  \nThis itinerary consists of a visit to the Haram al-Ibrahimi Mosque, the oldest shrine of Palestine that is still in use, despite the religious changes that have occurred during the last two Millennia. Having bestowed such importance upon Hebron, it is the place where the Tombs of the Prophets lie.","extra":{"duration":"Un día","et_title":"IAM;pa;VIII;en;1","introd_type":"ET-short#-"}},"b09f9f67-a86e-57eb-baed-0a2002b2cd44":{"title":"Gawr al-Safi (Soar)","description":""},"b29d260f-442a-59b3-8590-4fb204f47e7f":{"title":"Belmonte de Perejiles","description":""},"b392ded9-370f-58fe-aaa1-43d63679c331":{"title":"Tire","description":""},"b426a06d-a0df-5f7a-b620-3dade95b08c1":{"title":"Silves: capital del arte almohade","description":"References to the territory of Silves were scarce until the 4th/10th century. Mention of it became more frequent thereafter and underlines the growing importance of this city by the River Arade.  \n  \nThe Silves of Islamic times stood at a crucial point on a major communication route. This route, originating in Seville and Niebla (in Spain), ran along the whole Algarve coast through Cacela, Tavira and Santa Maria do Garbe, as far as the westernmost point where there once stood the famous old centre of pilgrimage, the Igreja do Corvo.  \n  \nAlthough there are several known references to the *Taifa* Kingdom of Silves in the mid-5th/11th century, it was really only in the 6th/12th century that this region reached its most important turning point. From a place of secondary importance, it suddenly became a city of such influence that it was soon regarded as the real capital of the southern region of the Gharb.  \n  \nBetween the period of Abbadid domination and the end of the process of Islamicisation in the Gharb, the region was subjected to almost constant rebellions and periods of unrest. Only the Almohads were able to exercise any form of effective control over the region.","extra":{"duration":"Un día","et_title":"IAM;pt;VIII;en;1","introd_type":"ET-short#-"}},"b523ae39-9bb9-5499-a589-afcc12afb694":{"title":"Jerez del Marquesado","description":""},"b7f46ba6-55f4-536e-a2e1-36df2844d9aa":{"title":"Tordesillas","description":""},"b81caf79-175b-5c03-95f6-c05290f93479":{"title":"Comunidad Autónoma de Madrid","description":""},"b81ee3dd-b7cf-5eee-b238-5ebfe1f88c17":{"title":"Fuwa: la provincia del arroz a orillas del Nilo","description":"Historical sources refer to the city as Poei, locating it near the site of the City of Metelis, a name dating back to Pharaonic times. Fuwa began to acquire regional importance when Christianity arrived in the area, and with it, the city became an Episcopal Seat. It was later mentioned in accounts of the Arab conquest of and in a letter 'Amr Ibn al-'As wrote to Caliph 'Umar Ibn al-Khattab informing him of the conquest of Maryut (Mareotis), Alexandria, Rosetta, Fuwa, Damanhur, Beheira and Damietta.  \n  \nFrom the beginning of the 5th/11th century, Fuwa was the main city in the region of al-Muzahamatin, nowadays the province of Kafr al-Shaykh, covering the area between the region of al-Beheira and al-Gharbiyya. Along with al-Muzahamatin, Fuwa made up one of the *iqta'at* (singular *iqta*'), or land endowments given by Salah al-Din al-Ayyubi to his nephew al-Muzaffar Taqi al-Din and the town formed the second line of defence for Alexandria, Rosetta and Damietta on the coast.  \n  \nIn the Mamluk era, the Alexandrian canal was dredged twice, first by Sultan al-Nasir Muhammad and later by Sultan Barsbay, facilitating the development of agriculture and trade. Fuwa became an important trade centre and many European ships docked in her port on their way East through the Alexandrian canal.","extra":{"duration":"Un día","et_title":"IAM;eg;VIII;en;1","introd_type":"ET-short#-"}},"b890cd47-170b-545a-92bf-e3126a246bc8":{"title":"Teruel","description":""},"ba74c92d-510d-5f0b-952e-1b317521c8d9":{"title":"Andalucía","description":""},"ba7d8d55-c367-5fe2-bfab-fdb3c1139f2d":{"title":"La era Ayyubí. El arte y la arquitectura en Siria medieval","description":"","extra":{"duration":"Ocho Recorridos","introd_type":"other-intro#3"}},"ba858aac-ede1-5da2-8ccb-eb538daf3e53":{"title":"Amusco","description":""},"bc9640a6-0c95-58bb-b6fb-b975a7413fec":{"title":"Tejidos urbanos y fortificaciones en el territorio de Agrigento","description":"Some of Sicily's most significant remains from the Arabic period are to be found mainly in the area of the current provinces of Agrigento and Trapani.  \n  \nThis collection consists of finds from art works, cycles of buildings with figural and typological similarities, fortifications, urban structures and relevant historical areas. There are also remnants found that have more extensive cultural implications, in for instance the language and toponymy and the persistence of certain myths in popular traditions. There are also traces of the agrarian re-organisation that ripened during the Fatimid era.  \n  \nIt is a matter of places and architecture both of which reveal the layers of different cultures: Byzantine, Arabic and Norman. Thus, in Sicilian art of this period, a system of historical continuities and discontinuities is apparent, which lead to the idea of a world of differences living together in a composite pluralism finding new harmonies in the syncretism of a skilful combination of contrasts.","extra":{"duration":"Un día","et_title":"IAM;it;V;en;1","introd_type":"ET-short#-"}},"bcd7f5e6-668e-5ad6-bf6c-b4fc7330e164":{"title":"Un día en la vida de un artesano en Fez","description":"The city of a thousand and one shops and of countless *suq*s, or markets, where local products were sold next to those from the Far East and West, Fez became, in the 6th/12th century, under the Almohads, an “industrious” town. According to chroniclers at the time, on both sides of the river stood nothing but industrial and craftwork establishments. But having become the political capital under the Merinids, Fez was referred to, in the 8th/14th century, as an economic metropolis. Being at the centre of caravan commerce, Fez – a city which, according to Ibn al-Khatib, “*made fortunes grow*” – attracted the most flourishing of commercial and craft-producing activities.  \n  \nA descendant of an old family of tanners having come from al-Andalus in the 6th/12th century, the artisan, who we propose to follow, whose day is divided between going to the mosque, the sales' room, the workshop or the *funduq*, is a tanner by trade. Dressed in a white *jellaba* and a *selham*, wearing a turban, he mounts his mule at dawn as he always does, once a week, to get near to the Bab Ftuh, where animal-hide merchants, who had arrived during the night, had come to sell their raw materials at auction, not far from the Andalusian Mosque.","extra":{"duration":"Un día","et_title":"IAM;ma;III;en;1","introd_type":"ET-short#-"}},"be254aa3-f17b-5f51-9816-49b24380fec7":{"title":"Siracusa","description":""},"c1a540ef-96d4-549b-aa51-a54c071643f6":{"title":"Los Inicios del Arte Otomano. La herencia de los emiratos","description":"","extra":{"duration":"Ocho Recorridos","introd_type":"other-intro#3"}},"c1b2957f-2e43-5680-b954-2496c30d598c":{"title":"El Kef","description":""},"c3f94560-2a0e-507b-a975-f9e313d07e53":{"title":"Vicari","description":"","extra":{"info":"Las “Sierras de Ciminna”  \nA lo largo de la carretera a Vicari se observa un paisaje caracterizado por la presencia de yesos macrocristalinos que afloran a la superficie y rocas en forma de ruinas inquietantes que asoman en un territorio donde se alternan en pequeños campos cultivos de trigo y avena, de almendra y olivo, pero también de habas, tomates y vides. La parte más impresionante y sobresaliente de este territorio, en el término municipal de Ciminna, denominada serre (“sierras”), es una reserva natural orientada donde, sobre todo en primavera y en otoño, es posible observar en torno a las pendientes espectaculares florecimientos de garriga y una gran variedad de especies animales migratorias."}},"c4513d86-2e35-52a4-b6d0-52caf31b62c0":{"title":"El cortejo del sultán","description":"Since Fatimid times and thereafter throughout the reign of the Ayyubids and the Mamluks, Caliphs and Sultans held processions to celebrate important events. Such celebrations were among the few occasions in the year that ordinary people would view the display of wealth of the Sultan and his court.  \n  \nWhile these events varied greatly the most spectacular and the richest in symbolism and vestments was the procession in honour of the accession of a new sultan, an occasion of great pomp and ceremony for the palace, which ended with the celebration of a magnificent procession through the city.  \n  \nThe fact that the majority of sultans and high-ranking officials of State had their monuments constructed along the route bears testimony to the importance of the procession.","extra":{"duration":"Dos días","et_title":"IAM;eg;II;en;1","introd_type":"ET-short#-"}},"c461e6f7-a6b8-56fa-a354-a62a03c180a2":{"title":"Coronación de los Reyes de Aragón","description":"The city of Saragossa with its Cathedral of San Salvador where the Kings of Aragon were crowned, was the creative centre of the Mudejar style in Aragon and responsible for the dissemination of the style, thanks above all to the royal patronage it enjoyed. This unique style was developed in the first place in the Palace of Aljafería, an Islamic palace from the 11th century, which after the conquest of the city by Alfonso I el Batallador (the Fighter) in the year 1118, was converted into the palace of the Kings of Aragon. They conserved it and added Mudejar rooms, using for them Muslim master craftsmen.  \n  \nOur itinerary through the Mudejar part of the city of Saragossa follows the same route as the Coronation procession. The visit begins in the Mudejar rooms and the apartments of the Catholic Monarchs in the complex of the Aljafería Palace, both excellent examples of royal patronage. Then it continues through the busy district of San Pablo, with its Mudejar church and tower to finish in the Cathedral of San Salvador, in which there are magnificent testimonies to the patronage of the archbishops and Popes. The visit can be continued in the eastern part of the city, by visiting the bustling Mudejar parishes of La Magdalena, San Miguel de los Navarros and San Gil.","extra":{"duration":"Un día","et_title":"IAM;es;III;en;1","introd_type":"ET-short#-"}},"c48e0ec5-caae-58dc-8e4c-09e70bdc7dc0":{"title":"Mezclas figurativas y constructivas en Val Demone","description":"Val Demone was the last territory to be subjugated by the Muslims, and the first to interest the Christians in their campaign of reconquest. The Diaspora of the Basilian monks towards Calabria happened from this part of Sicily, while the enclaves of the invincible mountain warriors fell one by one. Even after the conquests and reconquests of the heavily guarded Taormina and the indomitable Rometta, Muslim control over the entire north-eastern region was never stable and often was reduced to the two strips on the Tyrrhenian and Ionian coasts.  \n  \nIn fact, in the ecclesiastical architecture of this area there is a deft synthesis to be found between, on the one hand, Romanesque archaisms (cultural baggage of the Altavillas), and the autochthonous provincial figural models of the Byzantine period, while, on the other hand, the Greek repertories and building methods (coming from the Byantine domains in southern Italy) and also Islamic construction techniques.","extra":{"duration":"Un día","et_title":"IAM;it;IX;en;1","introd_type":"ET-short#-"}},"c7df068b-604c-59a7-952a-c2135701ca8f":{"title":"Santoyo","description":""},"c99d204a-5690-5a5d-9c77-595cdc5b9638":{"title":"Gafsa","description":""},"ca1fc68c-1ad9-564c-a57d-7649dd5fd05f":{"title":"Catania","description":""},"ca536bf6-2109-5d6d-9c68-1974711baf91":{"title":"Ifriqiya. Trece siglos de arte y arquitectura en Túnez","description":"","extra":{"duration":"Once Recorridos","introd_type":"other-intro#3"}},"ca7dfcf9-cde3-5aa2-9bef-05320f7f23ad":{"title":"Córdoba","description":""},"ca810e93-d0f1-576f-bbd2-0233723e6bb3":{"title":"Susa","description":""},"cbc88a5b-d10f-5a43-be04-3f373fe4efb9":{"title":"Cervera de la Cañada","description":""},"cbcc640b-1111-5b58-aae2-6bce55c32d3b":{"title":"Milas","description":""},"cec95c97-90ef-5a08-8fe3-a8e9446e9687":{"title":"El camino de al-Garb","description":"To the north of the River Tagus, the process of Islamicisation took place along the south-north axis of the Roman road linking Lisbon to Santarém, Coimbra and Braga. The Alto Alentejo, on the other hand, was organised around an intersection of this same road, which extended on to Beja and Mértola, with another road that marked out the essential structure of the region between the coast and the Iberian plateau. This east-west route had as its most important points the cities of Qasr Abudanis (Alcácer do Sal), Évora and Mérida. The foundation of Badajoz strengthened the logic of this axis, which thereafter incorporated the fertile region of the upper Guadiana Valley. Cities of particular note in this territory were the old and decadent Mérida, Badajoz, which became the capital of the Aftasid Dynasty in the 5th/11th century, and the urban centres of Elvas, Évora and Alcácer. This was a large territory with concentrated settlements, which was crossed by an intense traffic in trade between the continental inland region and the ports of the Rivers Sado and Tagus.","extra":{"duration":"Un día","et_title":"IAM;pt;IV;en;1","introd_type":"ET-short#-"}},"cedc37ee-5181-5ca9-a062-a68230abb8ea":{"title":"La ruta de los jans y del sufismo","description":"Many factors contributed to the spread of *caravanserais* in Palestine: first and foremost was the country's central geographic location; secondly, was the fact that it was the focal point connecting Egypt to Syria, the Fertile Crescent and the Arabian Peninsula; and, finally, that the coastal road Via Maris ran through it, which was used for various military, commercial and communication purposes.  \n  \nA *caravanserai* consisted of a rectangular or square building that had an open courtyard in the centre. The structure had two storeys: the first consisted of stables for dromedaries and horses and storerooms for the guest's goods; the second was used to accommodate guests. During the Mamluk period in particular, mosques were added to these buildings. It also had a water source to cater for the needs of travellers. Often when a *khan* was located outside the city, its walls were fortified; however when it was built within the city, it was called a *wikala*.","extra":{"duration":"Un día","et_title":"IAM;pa;V;en;1","introd_type":"ET-short#-"}},"d0b41a5d-d264-504b-9f78-766f8cc804bc":{"title":"Támara de Campos","description":""},"d0df87ca-66b0-5efe-9bef-cf2d1708166d":{"title":"Arte regio de la época normanda: los solaces y el Parque Real","description":"The Norman period has been perceived through the ages as a period of great tolerance, and the kings of this dynasty as enlightened and cultured. Besides the renown of the warlords, the Altavillas combined commissioning the most prestigious buildings of the Sicilian Middle Ages with the most delightful arrangements in the art of gardens. The demand for recognition of the new reign's image, the need to show a cultural and patrimonial superiority, and the exclusion of papal authority led the Altavillas to carry out a true and genuine policy of imagery which influenced them in prudently maintaining order and administrative methods among the people living together, considering all the cultures and religions existing throughout the island. Recognised as the protagonists of one of the most admired of courts, Count Ruggero and his descendants benefited from the pacification of the territory implemented by the Muslim policy; fascinated by housing outside the city (the amirs' *qasr*s) these would be reused, appropriating and enriching them with surroundings and gardens.","extra":{"duration":"Un día","et_title":"IAM;it;I;en;1","introd_type":"ET-short#-"}},"d1d7b464-5800-5b7e-bf25-b7395cb1bf2b":{"title":"Guadiana: el gran río del sur","description":"For the Mediterranean sailors who made their way westwards, the passage between the Pillars of Hercules (the Strait of Gibraltar as seen in the atlas) represented the beginning of what was the final trade route. Beyond this point there were still a few other ports that were worth visiting: Cádiz, Faro, Silves and, for those prepared to venture upriver, Mértola.  \n  \nFrom the mouth of the Guadiana to the cliffs of Sagres, there stretched a tranquil coastline, visited since pre-Roman times by merchants and sailors with a frequency that continued under the dominion of Rome and into the Islamic period.  \n  \nIn the remote inland regions, various archaeological projects have been regularly undertaken over recent years. To the south of Alcoutim, all along the river there were a number of fortified settlements dating from pre-Roman times, which remained active well into the Islamic period. In the marshland of the Guadiana valley, Tavira, as an urban centre, and Cacela, its sentinel, standing at the entrance to the river, were the most important places in this territory.","extra":{"duration":"Un día","et_title":"IAM;pt;VI;en;1","introd_type":"ET-short#-"}},"d2fbe4a8-2143-5e45-9a90-d5109a3be62c":{"title":"Aznalcázar","description":""},"d42b57bc-4031-551c-abf0-8e2ae613cbf9":{"title":"Madaba","description":"","extra":{"contact":"Información: Oficina del Ministerio de Turismo y Antigüedades (tel.: 05 543376), situada en la zona del Palacio Quemado; Oficina de Madaba del Departamento de Antigüedades, tels.: 05 544056 ó 544189.","how_to_reach":"Se encuentra 30 km al suroeste de Ammán. Los autobuses a Madaba y otras localidades más lejanas parten de las estaciones de autobuses de Wehdat, Ragadan y ‘Abdaly. La ruta discurre a lo largo de la Autopista del Aeropuerto. Existe una ruta alternativa muy atractiva, que atraviesa Na‘ur y Hesban."}},"d43e148a-b4da-5321-8531-c985d4bf377a":{"title":"Peregrinación, Ciencias y Sufismo. El arte islámico en Cisjordania y Gaza","description":"","extra":{"duration":"Nueve Recorridos","introd_type":"other-intro#3"}},"d4b55cef-bb8c-54f9-9879-f488ca7ef5e5":{"title":"Los andalusíes","description":"It would not be long before the Spanish Reconquest, which began at the end of the 5th /11th century, would provoke the departure of the Muslim population. It was this that led to the successive waves of migrants received into Hafsid Ifriqiya. They brought with them their skills and know-how, and injected a new lease of life into the commercial and craft industries of Tunisia, opening Fez hat, ceramic and silk weaving workshops in each of the towns they inhabited.  \n  \nHowever, the Moriscos' most significant contribution, as was noted by various travellers, took the form of urban building developments. In effect, they constructed, both partially or completely, about 20 different localities spread across four regions of north-east Tunisia. They stretched from the Bizertine Sahel to the Valley of the Medjerda, and from the Cap-Bon to, finally, the straggling villages neighbouring the capital.","extra":{"duration":"Dos días","et_title":"IAM;tn;III;en;1","introd_type":"ET-short#-"}},"d5508e1b-c7ec-546a-a61e-75d849f44655":{"title":"Tanger","description":""},"d806a00f-b124-57f8-b6df-2db7f703a01f":{"title":"Blasón feudal y Stupor Mundi: arquitectura fortificada en Val Demone y Val di Noto","description":"The eastern region of Sicily has little direct witness of the influence of Islamic art; this situation is certainly not imputable only to the destruction and dispersal of a hypothetical Arab patrimony in Sicily, it is due in this area also to dramatic natural causes.  \n  \nIn the southern part of Val Demone, and also in a good part of Val di Noto, there are, however, discernable features in the art of constructing defensive buildings similar to that seen in the Islamic lands of North Africa. It is a hardly perceptible component of the towers, in the fortalices and local variants of the typology of the Norman *donjon*.  \n  \nThe last itinerary of medieval Sicily heads through Catania, starting from the small Norman castle on the coastal rock of Acicastello, and ends at Syracuse the transitional Byzantine capital and metropolitan fulcrum of Greco-Siculo culture. Syracuse resisted for a long time the assaults by the Muslims and later provided the opportunity for the reconquest achieved by the Normans.","extra":{"duration":"Un día","et_title":"IAM;it;X;en;1","introd_type":"ET-short#-"}},"d96f3eef-acdb-5c81-8cfe-31d4407de491":{"title":"Tozer","description":""},"d97c3c59-a834-50c4-90ad-702cd389999b":{"title":"Idanha: tierras de frontera","description":"In the early days of Islamicisation, the cities and plains of the coastal region and the Alentejo rapidly adapted to the new social and religious order. In the valleys and hilly outcrops to the north of the river Tagus, other problems were faced. They can be attributed more to the natural restraint and mistrust of the shepherd folk in the area, for whom the assimilation of new ideas from the south was not only a slow, laborious process, but also one that lacked any real rigour in technical and liturgical terms. This phenomenon sometimes allowed for sudden outbursts of innovation.  \n  \nIn these mountain regions, the only major connection between the and the Mediterranean ports continued to be the Via da Prata (the Silver Way), which, in Roman times, linked Astorga and León to the cities of Mérida and Seville. This was the road onto which there converged the various routes of access to the castles and fortified villages that served as a refuge for the native peasants and shepherds. Although there is no conclusive archaeological evidence, there are, however, some local indications that suggest that this region was subject to the payment of tributes to the Islamic world of the south.","extra":{"duration":"Un día","et_title":"IAM;pt;III;en;1","introd_type":"ET-short#-"}},"dafc39e4-ee1d-521d-bf45-b02a3bf27169":{"title":"El Marruecos Andalusí. El descubrimiento de un arte de vivir","description":"","extra":{"duration":"Ocho Recorridos","introd_type":"other-intro#3"}},"df625b80-3be3-5e95-9647-f08611b61fc4":{"title":"Navalmoralejo","description":""},"df8086c3-a1f0-52d7-b102-4abb418f99e1":{"title":"La Calahorra","description":""},"dfc5ac5d-9027-5084-bf20-a50d996edd0f":{"title":"Los palacios de recreo","description":"A. Adorne describes the surroundings of Tunis at the end of the 15th century thus: *“Around the town there are in fact close to four thousand gardens; (...) each garden contains a beautiful building with (…) an attractive cistern …”.* These constructions were motivated by the same reason of wanting to be in a semi-urban, semi-rural location, but they were also encouraged by the same desire to enjoy the view onto the gardens or onto the sea, as well as the same forethought of being prepared against eventual attacks during periods of insecurity.  \n  \nExcept for the 'Abdelliya and the Bardo, founded by the Hafsids, the Summer Palaces that can still be seen in the region of Tunis date back to the reign of the Husaynites, between the 12th/18th and 13th /19th century. These residences are known as *qsar* or *seraya* when they house princes or *vizier*s; as *burj*, a fort or fortress, perhaps due to their character as a fortified residence, or they are known as *senia*, garden, due to the importance of the plantation in certain cases.","extra":{"duration":"Un día","et_title":"IAM;tn;II;en;1","introd_type":"ET-short#-"}},"e03f9673-2b39-5d3f-ad1a-969dadf616e7":{"title":"Badajoz","description":""},"e0532781-a50b-52e3-ba6c-a2d60e4f50ba":{"title":"Cisneros","description":""},"e0671599-63c4-5019-82a3-e413565aac3b":{"title":"Fuentes de Nava","description":""},"e1e9766a-577f-5532-9bc2-6d303c63bdcb":{"title":"Sfax","description":""},"e280de38-3a65-5d9c-b885-ebc04a1ea4d3":{"title":"Gerena","description":""},"e538afe8-a3f7-560e-be0a-e272939bc1fd":{"title":"Hacia el país de los ksur","description":"The last of the historic cities before entering the land of the *qsur*s, Gabès is situated in a region of oases which has been graced with a continuous human presence since Prehistoric times. This permanence is due to the existence of sources of water which irrigate the oases that favour an agriculture laid out in tiers.  \n  \nFar from being confined in and around its palm grove, Gabès has always been a town open to the mountains nearby. In the north, the Matmata range looks like a massif undulating away until it disappears from view. Some villages occupy the basins, such as Matmata, Hadège, Techine … where houses have been dug out of the sandy, clay formations of the massif. To the west, on the hillocks of the Dahar, three villages huddle together: Tamezret, Taoujout and Zeraoua. Their houses are permanent, consisting of one or more rooms which have been excavated into the flank of the mountain. Further south, the landscape becomes uneven. There, like the eagles' nest, the villages are perched on the crests and rocky outcrops.","extra":{"duration":"Dos días","et_title":"IAM;tn;X;en;1","introd_type":"ET-short#-"}},"e5613ef2-b5b3-5a63-8a54-1f2ae47ad6f9":{"title":"Un reino de taifa: Mértola","description":"This itinerary is confined to the ancient district of Beja, a vast area stretching from the Atlantic coast to the Serra de Aracena and organised around a road that connected the cities of Beja and Mértola. In fact, a whole region was organised around this road, stretching from the left bank of the River Guadiana as far as the upper valley of the River Sado. Closer to the coast, but in a less inhabited area, was the fortified hill of Santiago do Cacém, standing above an old lagoon and the Port of Sines. Further south, in the mountain hollows, were the fortified settlements of Castro da Cola, Ourique and Odemira and the *burj* (tower) of Mesas do Castelinho.  \n  \nThe history of this region in the Islamic period matched what was happening in the main seats of power. For more than five centuries (from 92/711 to 647/1250), this vast territory was the setting for a permanent struggle between the centralising pull of Cordoba and Seville, and attempts by the local population to establish their own autonomy.","extra":{"duration":"Un día","et_title":"IAM;pt;V;en;1","introd_type":"ET-short#-"}},"e64885c7-90e7-573b-866c-3befd8fa0b85":{"title":"Entre moros y mozárabes","description":"The Mondego river, an old inlet from the sea, and the fertile marshes around the city of Coimbra, form a perfectly coherent territory, a kind of Mediterranean island amidst the undulating mountains functioning as a buttress against the central Iberian system. The fields of the Mondego Valley were crossed in a north-south direction by the road that connected the cities of Porto and Braga to the Tagus valley and were always sufficient to feed a highly sedentary population, little given to accepting hurried changes imposed by their conquerors. This explains why, during the periods of Muslim influence, the people of this region remained stubbornly *Mozarab*. The people of Coimbra seem to have been successful in negotiating and maintaining their autonomy at a time of the military campaigns waged by Islamic armies. Later on, when the region was already subject to the Christian domination, the local population engaged in violent urban rebellions in an attempt to impose their traditions of *Mozarab* worship. On the fertile plains of the Mondego and along the valleys of its tributaries, the population retained their strong Mediterranean and Islamic traditions, reflected both in the place names and eating habits, as well as in the weaving and building techniques.","extra":{"duration":"Un día","et_title":"IAM;pt;II;en;1","introd_type":"ET-short#-"}},"e72c7514-2393-5ace-8d6d-3000d7d3f69d":{"title":"Jerusalén y al-Haram al-Charif: la qibla de Palestina","description":"Jerusalem is one of the holiest cities of all, a religious hearth for Jews, Christians and Muslims alike. The city is loved, venerated and cherished by millions all over the world and throughout its history it has witnessed prosperity, acclaim, devastation and destruction.  \n  \nBeing the third holiest city to Islam after Mecca and Medina, the Muslims spared no effort or money in developing and embellishing the city, especially the Haram al-Sharif. Mosques, *madrasa*s, *zawiya*s, *khanqa*s, *caravanserais*, commemorative domes, mausoleums, fountains, baths and markets were built. Hence, Jerusalem was turned into one of the most beautiful medieval cities, rich in its religious, cultural, social and artistic foundations. The Old City of Jerusalem is one of the few Islamic cities to have preserved its medieval character. It is, metaphorically, an unique architectural museum full of splendid Islamic and non-Islamic buildings.","extra":{"duration":"Un día","et_title":"IAM;pa;I;en;1","introd_type":"ET-short#-"}},"e72f3846-018d-5598-a2e8-37b6c911534c":{"title":"Teburba","description":""},"e7d1671d-a104-568a-9a9f-536fd7d526d7":{"title":"Morata de Jiloca","description":""},"e98eb687-b015-56c3-a22f-75e306925168":{"title":"Selçuk","description":""},"ea2f20eb-c16d-5b0a-ba44-49dc17648225":{"title":"Olmedo","description":""},"ea2f3066-4700-52c3-bad7-e847b6040af1":{"title":"Agrigento","description":"","extra":{"info":"La Escalera de los Turcos  \nYendo hacia Agrigento se atraviesa un valle caracterizado por la densa presencia del olivo sarraceno, es decir de “ese olivo”, como escribe Leonardo Sciascia, “de tronco retorcido, enroscado, de oscuras grietas; como torturado, y casi parece oírse su gemido”.  \nAbandonada la estatal por la carretera a Porto Empedocle, al este hacia el mar, entre la carretera provincial y la playa hay una pared continua de colinas yesosas que, por su singular forma, es llamada “Escalera de los Turcos”. Estas colinas presentan un grandioso fenómeno de erosión debido a las aguas y los agentes atmosféricos, que excavan profundos surcos en la blanca escarpadura margosa. La fantasía popular relaciona este sitio con las correrías de piratas de los siglos XV y XVI. El acantilado está contorneado, además, por pequeñas y sugerentes caletas."}},"ea549fce-5a4f-5e0f-b22d-3c04e828e1d9":{"title":"Gormaz","description":""},"ea66069e-07f3-5e7c-b2ec-99017d856002":{"title":"Aci Castello","description":""},"eaddd627-9484-588e-a1d5-d73dd5ab5572":{"title":"Las ciudades ribat","description":"The assaults of the Byzantine fleet along the coast following the Muslim Conquest forced the Ifriqiyans to build a continuous line of defence consisting of fortresses called *ribat*s.  \n  \nThe *ribat*s served as a refuge for the inhabitants of the surrounding countryside and were lived in by warrior monks. The prolonged stays and visits of the most illustrious Ifriqiyan scholars, jurisconsults and ascetics reinforced the spiritual prestige of these buildings, transforming them into veritable monastery-fortresses and centres of learning that transmitted Arab-Muslim culture along the north coast of North Africa. The proximity of Sousse and Monastir to Kairouan, as well as their strategic positions as frontline watch towers defending the capital, meant that they possessed a military role of the first order. Their *ribat*s gained an utterly unique renown and became the core for future urban developments. Their dual military and religious purpose were reflected in their robust and austere architecture.","extra":{"duration":"Un día","et_title":"IAM;tn;VII;en;1","introd_type":"ET-short#-"}},"eb77a944-ef14-5e92-8214-8217fdc11fd5":{"title":"El aljarafe sevillano","description":"One of the most important regions of the province of Seville, and one that has always had the most connection with the capital, is the Aljarafe. Its name comes from the Arabic *as-saraf,* which can be translated as “height” or “ a slightly higher place”. In fact this is a sort of *atalaya,* which looks down over the city of Seville and a large part of the valley of the River Guadalquivir.  \n  \nIn this area, to the west of the city of Seville, there have been many great estates since Medieval times, belonging to the Military Orders, the Church and the aristocracy. Its population changed significantly as a result of the Conquest of Seville in the year 1248, when an important contingent of Christians joined the numerous groups of Muslims who decided to stay in the district. The situation changed after the uprising of 1264–1266 when the expulsion of the Muslims and the disappearance of their settlements was decided. All of these facts had an important effect on the chronology and character of the Mudejar work in this district.","extra":{"duration":"Un día","et_title":"IAM;es;XII;en;1","introd_type":"ET-short#-"}},"ed87816e-61e0-5b3d-9f31-0d49b14a60b2":{"title":"Encuentro de culturas en el arte normando","description":"The urban history of Palermo records a decisive change from its election to the role of capital of the Norman State in. According to Michel e Amari, there were more than 300,000 inhabitants in the territory of the Conca d'Oro; an urban complex, not yet perfectly amalgamated, but one which could boast an exceptional dimension in a depopulated medieval Europe.  \n  \nThe fortifications were enlarged to include also the outskirts of the city. The arsenal, which during the Arab era had furnished the squadrons of the *amir*s, was moved to a more strategic position. Among the private buildings in Palermo, the house-tower in the palace of Count Federico, like the works promoted by the Chiaramonte and Sclafani families, bear witness to a programmatic will of fidelity to local cultural courtly models. The two churches of Santa Maria dell'Ammiraglio and of San Cataldo, define the flexibility of the processes now ripe from amalgamating cultures better than any of the other works of this period.","extra":{"duration":"Un día","et_title":"IAM;it;IV;en;1","introd_type":"ET-short#-"}},"ee24c08d-c6f1-5f20-bda0-de65252be8b3":{"title":"El Manuelino. El arte portugués en la época de los descubrimientos","description":"","extra":{"duration":"Catorce Recorridos","introd_type":"other-intro#3"}},"f1718c2e-9895-5ad7-a5fc-809e8406b8fd":{"title":"Adrano","description":""},"f17dd6b4-3ee4-51a2-bbec-82ad575fe77d":{"title":"Alejandría","description":""},"f4d147df-944d-54a9-ba87-8cd15e42cefd":{"title":"Yedeida","description":""},"f634b7fc-cfb5-5285-bc01-a7ee35b70118":{"title":"Zafra","description":""},"f636f3e9-225f-501e-8d84-789aea4f80ae":{"title":"Benacazón","description":""},"f659f49f-838c-5874-8fad-69c77993dcb4":{"title":"El Belvedere","description":""},"f6b637a6-fd19-51bf-b68f-c830be2d40cb":{"title":"İznik","description":"","extra":{"how_to_reach":"De Bursa a İznik, a unos 76 km, hay una carretera general. Todas las obras de este recorrido se encuentran en la ciudad de İznik. Excepto al turbe de Kırkkızlar, un poco alejado del centro, se puede ir sin dificultad a pie a todos los monumentos. El centro, rodeado de dos soberbios cercos de murallas, tiene dos calles principales, una de norte a sur, desde la Puerta de Estambul a la de Yeniheşir, y la otra de este a oeste, desde la Puerta de Lefke a la de Göl; en la intersección, en el centro, está Ayasofya, la iglesia donde tuvieron lugar el I y VII concilios ecuménicos."}},"f71ed2b8-532e-5730-9155-69ed88c485bd":{"title":"Coca","description":""},"f7968ef3-f59e-5fea-95fe-5f1189e55dde":{"title":"Baños de la Encina","description":""},"f82177bc-01e2-52ae-b16e-800af33271cb":{"title":"Aragón","description":""},"fa39a796-fd88-5ca0-8337-01b827b866cc":{"title":"Val di Mazara: el territorio de la conquista","description":"Because of its proximity to Africa and because it had been the territory for peaceful spread of the community and cultures of the Maghreb even before the Islamic invasion, Val di Mazara constitutes, as has already been seen, the most consistent geographical part of Sicily (and hence Italy) of artistic and architectonic testimonies directly or indirectly influenced by artistic Islamic culture.  \n  \nThese testimonies unite Byzantine typological plans with Islamic figural codes and architectonic elements in small but monu­mental high-flown complexes.  \n  \nThe historic-architectonic reasons that link together cities such as Marsala, Mazara del Vallo, Castelvetrano, Salemi and Segesta rely on the effective texture of historic sites of particular significance. This is because they are linked not only to the first long-term territorial occupation, but also because of the consequential inclusion of Sicily within the *Dar al-Islam.*","extra":{"duration":"Un día","et_title":"IAM;it;VI;en;1","introd_type":"ET-short#-"}},"fac3ca49-7953-5363-b7bf-ae0096eaedc9":{"title":"Sidi Bu Said","description":""},"fb36c4d3-69e1-5f6b-a02d-63ed1f28678b":{"title":"La Marsa","description":""},"fbc2cb78-d275-5c02-a7cd-8b8734c925c6":{"title":"La arquitectura ibadí","description":"Local tradition recalls the arrival of a Jewish community who towards the middle of the 6th century BC had left Jerusalem as refugees and who found Jerba a favourable place in which to propagate their faith. Passing into the hands of the Romans after they had taken Carthage, Jerba underwent an even greater boom as can be seen by the size of the city of Meninx, which became the island's capital, and by the construction of a reef linking the island to the continent. With no traces left of the Vandal episode, the island continued to welcome all religions, as illustrated by the fact that, at the end of the reign of Justinian, it housed a solid Christian diocese.  \n  \nConquered by the Arabs in 273/887, the island appears to have be unaffected by the events that were acted out on the continent. It was only with the arrival of Ibadism, which slowly gained interest in the Muslim West during the 3rd/9th century, that Jerba was taken note of.","extra":{"duration":"Un día","et_title":"IAM;tn;XI;en;1","introd_type":"ET-short#-"}},"fbcf92a2-5bad-573b-bb31-f9d2d3a2b6de":{"title":"Mehdia","description":"","extra":{"how_to_reach":"Coger la autopista hasta Kenitra. Tomar la salida Centro Ciudad y luego la dirección del Puerto. Mehdia está a 12 km de Kenitra."}},"fc2d5113-417f-58ce-a496-e257ed8b86ec":{"title":"Rodrigo de Mendoza, marqués del Zenete: del castillo de La Calahorra al Albaicín","description":"This two-day itinerary to some extent re-creates the historical route between the district of the Marquesado or estates of the Marquis of Zenete and the city of Granada. This route linked the country retreat of Rodrigo de Mendoza in his Castle-Palace, La Calahorra, with the two properties he began building in Granada: a villa on the outskirts of the city on the site of a Moorish *almunia*, or garden, a palace with Mudejar characteristics in the very centre of the Albaicín.  \n  \nThe north side of the Sierra Nevada became a magnet for the Spanish Muslims from the end of the 15th century until the expulsion of the Moriscos in the 17th century. This was the result of the Safe-Conduct Policy issued by Cardinal Mendoza in 1490, inviting any Muslim who was fleeing from the frontier with Castilla to settle in this area of the Granada province.  \n  \nThe building systems of Mudejar, characterised by a unique way of using wood in roofs and frameworks, were reflected in the urban physiognomy and in the buildings of a whole series of places in the province of Granada as evidence of a past characterised by cultural symbiosis.","extra":{"duration":"Dos días","et_title":"IAM;es;XIII;en;1","introd_type":"ET-short#-"}},"fe83aac0-f953-5a33-b637-369e609d0601":{"title":"El cabo del fin del mundo","description":"This extremity of the Gharb has always been fairly well populated, both along the coastal strip and in the fertile sheltered valleys further inland. In these south-western territories, the links between the local communities and other ports and peoples seem to be not only more profound, but also more ancient and permanent. The violence and persistence of the north winds that battered the headland of Cape St. Vincent, meant that all sailing boats coming from the Mediterranean, and continuing on to the seas lying further to the north, were obliged to wait until the winds were more favourable. These long waiting periods led to the development of a complex system of ship building and repair and the rapid supply of water and other essentials to these ports.  \n  \nNot all the inhabitants of this region were Muslims, since an ancient Mozarab tradition linked to the centres of pilgrimage at Senhora da Rocha and the Monastery of São Vicente was already established. However, there is no doubt that at the time of its final surrender in the mid-7th/13th century, everyone in the region spoke Arabic, as this was the *lingua franca* for all businesses at that time.","extra":{"duration":"Un día","et_title":"IAM;pt;IX;en;1","introd_type":"ET-short#-"}},"ffb4a696-bd47-50d4-a570-df505c2b4db1":{"title":"Ciencia y erudición","description":"The Mamluk era saw the rapid growth of Cairene educational institutions to which numerous learned men and academics were attracted. With the construction of institutions such as *madrasa*s and *khanqa*s, sultans and *amir*s contributed significantly to the growth of intellectual activity.  \n  \nWith the Crusader threat over and the risk of Mongol invasion contained, enjoyed a period of great security. She proved an attractive destination for learned men from all four corners of the Islamic world, in particular for those arriving from her eastern and western regions.  \n  \nConditions were to coalesce such that became “place of residence for *ulema*s and a resting place for the most virtuous travellers” as al-Suyuti (b. 849 AH/1445 AD) writes.  \n  \nIn the 8th/14th century al-Balawi the Maghrebi traveller described Egypt as: “the source of knowledge” and that “while in Cairo there was nothing more than what is known as *al-maristan* (III.1.c) it alone is sufficient, for this majestic palace was among the most astounding palaces, for its beauty, elegance and spaciousness”.","extra":{"duration":"Un día","et_title":"IAM;eg;III;en;1","introd_type":"ET-short#-"}}}

package/translations/collections.fr.json

@@ -0,0 +1 @@
+{"1d248a52-9fe9-521f-9654-0315d2af0583":{"title":"Honaïne","description":""},"2df15d5c-ab21-568e-ab3f-9e5c544082a2":{"title":"L'Art Mamelouk. Splendeur et Magie des Sultans","description":"Le Caire, Fuwa et Alexandrie sont les principales étapes de cet itinéraire qui invite le visiteur à remonter aux sources de l’art Mamlouk. Développé en Égypte et au Levant (actuelle Syrie) entre le XIIIe et le XVIe siècle, cet art s’est épanoui sous le règne des sultans Ottomans au Caire. Il se caractérise par une riche production d’objets décoratifs, alliant avec finesse émaux délicats, pierres précieuses et métaux divers. Quant à l’architecture, de facture monumentale elle rythme le tissu urbain, donnant aux villes un nombre d’édifices remarquables : complexes défensifs, résidentiels, sociaux ou religieux, rythmant au gré du calendrier la vie de la cour et des citoyens. En parcourant l’ensemble des huit sous-itinéraires égyptiens, le visiteur sera plongé dans l’atmosphère mamelouke et pourra être témoin, notamment au Caire, de moments aussi emblématiques que les processions du Sultan (cf. Itinéraire II).","extra":{"introd_type":"other-intro#3"}},"30365ac4-3b12-5055-98a6-01207e53126a":{"title":"Achir","description":""},"30e55473-f8d1-542a-a3b6-ef4aea1890e7":{"title":"Annaba","description":""},"3bd697d1-1027-5e5d-9907-d117f0bf38fb":{"title":"Par les Terres de la Maure Enchantée. L'art islamique au Portugal","description":"On ne peut dissocier l’avènement de la civilisation islamique du contexte géographique et culturel ni des traditions urbaines méditerranéennes qui ont vu, à l’époque, de graves schismes secouer les systèmes religieux, notamment le christianisme. Il est de plus en plus admis que la nouvelle mystique religieuse s’est plus propagée dans les milieux citadins et marchands, qu’elle ne fut imposée par les escadrons militaires des guerriers. Adopter ce point de vue permet de mieux comprendre l’évolution de l’islam ibérique pour expliquer l’avancée rapide et efficace d’un prosélytisme religieux qui s’étendit, en quelques années seulement, à presque toute la péninsule Ibérique. Les recherches archéologiques et l’historiographie récente tendent désormais à minimiser les faits militaires pour mettre de l’avant un phénomène de contamination et de synthèse culturelle apportés par des marins, des marchands et des muletiers qui profitèrent du développement de grands axes maritimes et de l’essor des centres urbains.  \nC’est ainsi qu’en parcourant les Terres de la Maure Enchantée, le visiteur est invité à découvrir en dix circuits les singularités d’un art islamique qui, au Portugal, s’est développé en marge des grands centres de la civilisation andalouse. Depuis Coïmbra jusqu'aux confins de l'Algarve, les populations de l'ancien Gharb al-Andalus ont intégré leurs héritages riches et variés pour refléter dans leurs réalisations l'expression d'une symbiose délicate qui caractérise l'architecture populaire locale.  \nSi aujourd’hui les produits manufacturés restent rares dans les collections muséales, l’art islamique se décline, entre autres, dans le patrimoine architectural. Au fil des palais, des mosquées christianisées, des fortifications et des centres urbains s’affirme la splendeur d'un passé glorieux où s’est forgé l'identité culturelle du Portugal.","extra":{"introd_type":"other-intro#3"}},"3c220c46-7247-5a4c-8307-edb69c9d95b2":{"title":"Touggourt","description":""},"3cb405e1-d7e3-557c-a9d5-195513f53afb":{"title":"Qalaa des Beni Hammad","description":""},"40fc3da3-4415-5ff1-8d07-1cc5075d01b2":{"title":"Le Sahara, refuge ibadite","description":"Avec l’avènement de l’islam, le Maghreb devient progressivement une province musulmane dont le gouverneur est installé à Kairouan (Qayrawan, “place d’armes” en arabe), première ville fondée dès 49/670 dans la steppe tunisienne, en Ifriqiya, par le conquérant arabe du Maghreb Okba ben Nafi et point de départ pour la conquête du reste de la région.  \n  \nAu centre et à l’ouest, après la résistance des tribus berbères du massif de l’Aurès, les populations adoptent peu à peu l’islam et couvrent la région de monuments dédiés au culte et à la vénération de personnages emblématiques sanctifiés par la ferveur populaire. Le mausolée de Sidi Okba érigé en 63/683, quelques années après sa mort, sur les lieux mêmes où il fut combattu, témoigne de l’adhésion des populations locales à la nouvelle religion, même si, aux dires d’Ibn Khaldoun, les Berbères étaient aussi prompts à la conversion qu’à l’apostasie – “douze fois en soixante-dix ans”, avance-t-il.  \n  \nDurant la période de transition entre les califats omeyyade et abbasside, le Maghreb est encore gouverné par les héritiers des premiers conquérants arabes sous diverses dénominations : Fihrissites (tribu d’origine de Sidi Okba), *wullat* (pluriel de *wilaya*, province), comme attesté par l’étalon de poids en verre conservé au Musée national des antiquités et des arts islamiques et découvert dans la ville de Mila. Il porte une inscription en caractères coufiques qui déclare : “Au nom de Dieu. Parmi ce qu’a ordonné / le gouverneur Abd al-Rahman ben Habib / à Masal ben Hammad, préfet de Mila / vingt *ukiya*, en l’an / cent vingt-sept”. Le Maghreb appartient toujours au bloc politico-religieux du monde musulman.  \n  \nCependant, les nouveaux conquérants arabes appliquent une lourde fiscalité et affichent un mépris pesant à l’égard des nouveaux convertis. La réaction, alimentée par un particularisme exacerbé, se traduit alors par une entrée en dissidence avec l’adoption de la doctrine kharidjite. Celle-ci est un schisme à caractère révolutionnaire né en Orient, après que les partisans du calife Ali lui eurent manifesté leur désapprobation en “sortant” de ses rangs. Au Maghreb, elle fournit à la résistance berbère un fondement idéologique religieux contre le despotisme et l’arbitraire des Arabes. Différents noyaux de dissidence se créent alors. En 140/758, ces Kharidjites parviennent à s’emparer de la capitale, Kairouan, mais en 143/761, son gouverneur, Abd al-Rahman ibn Rostom, en est chassé. Il réussit à prendre la fuite et créera bientôt le premier état kharidjite de tendance ibadite.  \n  \nAu même moment, Abou Qorra fonde lui aussi un royaume kharidjite aux environs de la ville de Tlemcen. En 771, ces deux royaumes coalisés tiennent le Maghreb central et l’Ifriqiya.  \n  \nTahert, près de l’actuelle ville de Tiaret, sera la première capitale ibadite et restera le symbole de l’opposition au pouvoir central de Kairouan tout au long des cent trente-deux ans de son existence en tant que capitale du royaume rostémide. De cette cité jadis florissante, il ne reste que quelques vestiges à proximité de Tiaret. Elle est détruite en 298/911 par la nouvelle force montante qui apparaît alors au Maghreb central, la dynastie fatimide, qui, de sa base établie à Ikjan en Petite Kabylie, fera tomber successivement toutes les cités kharidjites.  \n  \nAprès la chute de leur capitale, les Kharidjites sont contraints au “regroupement défensif” et à l’exil. Ils se réfugient alors au Sahara, à Sédrata (Isedraten), leur deuxième capitale, près de la ville de Ouargla. Malgré les terribles fièvres et l’aridité absolue du désert environnant, les fugitifs décident d’y construire leur ville car, à soixante mètres de profondeur, ils trouvèrent une nappe artésienne immense. Dès lors, la ville ne cessa de se développer et connut, comme Tahert dont elle était l’héritière, un rayonnement intellectuel intense. Elle sera à son tour détruite par les Hammadides en 469/1077 et abandonnée, ne tardant pas dès lors à être enfouie sous les sables.  \n  \nAprès la destruction de leur ville, les Ibadites s’enfonceront, plus à l’ouest, dans la vallée du M’zab, où ils avaient fondé, à partir de 433/1042, les cinq villes où leurs descendants vivent encore aujourd’hui, ne manquant pas, chaque année au printemps, de se rendre en pèlerinage et de prier longuement avec leurs coreligionnaires sur les vestiges de ce qui fut leurs capitales primitives de Tahert et de Sédrata.  \n  \nAujourd’hui, installés dans le cadre naturel hostile de la vallée du M’zab dompté par leur génie créatif, ils ont pu maîtriser les précieuses ressources hydrauliques, inventer des formes d’urbanisation et d’architecture originales et allier la prospérité économique à la ferveur religieuse de l’ibadisme. Ghardaïa, la capitale mozabite, est une leçon d’architecture pour nombre de prestigieux architectes : “Un mode de construction  \nqui dicte la forme et en donne l’esthétique” (Hassan Fathy) ; “Le M’zab est prestigieux sans intention de prestige” (André Ravereau). Depuis sa création, la ville n’a cessé d’assurer cet axe essentiel du commerce transsaharien de Kairouan à Gao et d’Alger aux abords du Nil et aux villes saintes de La Mecque et de Médine.","extra":{"introd_type":"ET-long#2","et_introduction":"IAM;dz;I;en;1"}},"47626984-b0e6-5a43-a47f-b45bd0d69084":{"title":"Rabat","description":""},"4c826830-28fc-5f55-a48a-4b1db5a7171b":{"title":"Tamentit","description":""},"4d1283f1-3039-5147-9e77-748c596e2f3f":{"title":"Setif","description":""},"4e4922f8-6cb3-5fd8-bd0e-d9ec2ff93219":{"title":"Les Omeyyades. Naissance de l'Art Islamique","description":"La dynastie des Omeyyades a gouverné le monde musulman du VIIe au début du XIe siècle. En Jordanie, sa présence a favorisé l’émergence de l’art islamique naissant, en une subtile transition entre vestiges des civilisations successives précédentes et avènement d’une nouvelle tradition artistique. Celle-ci garde, aujourd’hui encore, certains de ses mystères tels les châteaux omeyyades du désert. Quelle fut la fonction exacte de ces surprenantes constructions ? Quelle est la signification de leurs décorations aux intrigantes représentations anthropomorphiques ? Que ce soit dans l’influence hellénistique du tracé des fresques de Qousayr Amra ou dans celui du plan orthogonal de la ville d’Aqaba, les Omeyyades ont tiré parti des influences classiques et orientales. Avec une grande liberté, ils ont su réinventer, en un ingénieux syncrétisme, les formes d’une nouvelle expression artistique, trait d’union entre Asie et Méditerranée.","extra":{"introd_type":"other-intro#3"}},"4e77196e-e40e-5eda-84dc-8e76171356bb":{"title":"Alger","description":""},"50476e17-6d49-5df1-94bd-d5845b628a69":{"title":"Tleta","description":""},"5832c384-a296-5aad-bd78-97b1516eb533":{"title":"L'Art Mudéjar. L'esthétique islamique dans l'art chrétien","description":"Une des facettes les plus remarquables de l’art Mudéjar est qu’il soit si caractéristique à un espace géographique précis : la péninsule ibérique et tout particulièrement l’Espagne. Il est né de la volonté éclairée des souverains catholiques d’employer les techniques et le savoir-faire des artisans musulmans réchappés des vagues d’exode post-Reconquista, et dont les réalisations architecturales avaient fasciné la monarchie et la noblesse chrétienne.  \nDans sa forme et sa structure, l’art Mudéjar est intrinsèquement lié aux valeurs de la culture chrétienne dont le message est porté par les motifs et ornements hérités de la culture islamique. Peu de lieux auront vu éclore avec autant d’harmonie un art issu de la rencontre entre Orient et Occident, au fil des influences romanes, gothiques ou renaissance. Préconisant, dès le XVIe siècle, l’avènement du baroque, l’art Mudéjar a su s’affranchir au fil des époques des riches traditions chrétiennes ou islamique pour adopter un caractère unique dans l’histoire de l’art.","extra":{"introd_type":"other-intro#3"}},"7419b646-9287-5686-94ae-78b0f25f1330":{"title":"Le Fahs d'Alger","description":""},"75d41794-03f0-5db8-9ea7-c68f08e138a7":{"title":"L'Art Arabo-Normand. La Culture Islamique dans la Sicile Médiévale","description":"La plus grande île de la Méditerranée a été un véritable creuset artistique, riche des grandes civilisations qui s’y sont croisées, affrontées et qui y ont cohabité au grés des dominations successives. La culture islamique dans la Sicile médiévale -remontant aux Xe et XIe siècles-, a su être réinterprétée par les Normands, du XIe au XIIIe siècle pour culminer sous Roger II. D’une grande tolérance, souverain rassembleur, son règne prolifique vit éclore une culture dont les ramifications puisaient tant dans le patrimoine byzantin qu’islamique, assumant un rôle de trait d’union entre l’Europe et le monde islamique. C’est ainsi que le style arabo-normand, à travers la finesse de son art décoratif et ses joyaux d’architecture alliait et réinterprétait de façon harmonieuse les traditions arabes et byzantines.  \nLes beautés naturelles de la Sicile servent de toile de fond aux châteaux, jardins, églises et anciennes mosquées qui animent les dix circuits illustrant l’Art arabo-normand.","extra":{"introd_type":"other-intro#3"}},"763f5b82-70cf-58e1-8eeb-3b674169b8e8":{"title":"Aïn Al-Kabira","description":""},"7e6a3555-d948-57b8-8581-259b39fcf727":{"title":"M'sila","description":""},"80c4a6b8-15f2-53aa-83df-bef4da2876a9":{"title":"Tafessera","description":""},"80c97588-3473-5f34-af5f-90dbac53709e":{"title":"Sédrata","description":""},"8192ebfd-2898-5761-90e0-0869085cebaa":{"title":"Mansourah","description":""},"89cf8234-4f0c-507a-b94f-c01159eda8a0":{"title":"Timimoun","description":""},"8c050798-6235-5949-bdda-f7a2c2ce8e75":{"title":"Ouargla","description":""},"a4f326fd-72be-5c67-8afb-f645b3a38545":{"title":"El-Khemis","description":""},"b61e581c-6f65-51e6-87a2-07473182756d":{"title":"Bejaïa","description":""},"b8e173fa-3a23-581d-8c95-c98dcaa436c1":{"title":"El-Eubad","description":""},"b9f9c1e6-e988-5d4d-8fdc-d50701602035":{"title":"Biskra","description":""},"ba7d8d55-c367-5fe2-bfab-fdb3c1139f2d":{"title":"L’ère ayyoubide. Art et architecture dans la Syrie médiévale","description":"L’itinéraire syrien se développe tant en milieu urbain (Damas, Alep, Bosra…) qu’à travers les plaines désertiques, autour de huit sous-itinéraires qui couvrent les particularités des mouvements d’art atabeg puis ayyoubide. Développés au Proche-Orient entre le XIe et XIIIe siècle, ces mouvements artistiques ont connu l’influence de l’art chrétien au temps médiéval.  \nSi le centre du pouvoir Ayyoubide se trouve au Caire, la Syrie connait un mécénat plus développé, à l’origine de remarquables réalisations architecturales, notamment de nombreux mausolées et madrasas. Un des plus beaux spécimen d’architecture militaire est sans conteste la citadelle d'Alep dont la construction en pierre témoigne du climat d’insécurité qui régnait à l’époque. La madrasa Firdaws, exemple d’architecture religieuse, abrite un chef-d’œuvre de l’art islamique : son mihrab, fruit d’une technique typiquement syrienne : l’ablaq, dont les bandes de marbres colorés forment des motifs géométriques caractéristiques.","extra":{"introd_type":"other-intro#3"}},"c03adb9d-b0e0-559a-be6e-ebcfe7944006":{"title":"Les Ksours","description":""},"c084dd48-b2eb-5c52-bae9-e706786e0884":{"title":"Tlemcen","description":""},"c1a540ef-96d4-549b-aa51-a54c071643f6":{"title":"Genèse de l'Art Ottoman. L'Héritage des Émirs","description":"Aux XIVe et XVe siècles, le contrôle turc sur les côtes de la mer Égée et de la mer de Marmara voit l’avènement des dynasties Mentecheïde, Aydinide, Saruhanides et marque les débuts de l’empire Ottoman. Très rapidement, celui-ci profite de la faiblesse des émirats voisins pour les annexer et étendre son emprise sur Byzance. En moins d’un siècle, l’empire naissant va contrôler une grande partie de la Méditerranée, la péninsule des Balkans, jusqu’à arriver aux portes de Vienne.  \nL’avènement de cet empire est raconté en huit circuits échelonnés du sud au nord de l'Anatolie occidentale et de la Thrace. Ce parcours invite à la découverte d’œuvres d'art et de monuments qui reflètent le mieux l’expression artistique turque pendant la première période ottomane, avec des étapes comme Manisa ou Birgi, le long des côtes Égéennes. Car, parallèlement à une volonté politique d’apposer l'empreinte des nouveaux pouvoirs dans tous les territoires anatoliens, la richesse et la prodigalité des innovations influenceront grandement le monde des arts et de l’architecture. Aujourd’hui, mosquées, *zaouia*, hammams et autres écoles religieuses témoignent de l’exceptionnel épanouissement de l’expression de ce premier âge artistique, précurseur des trésors légués sous des temps aussi glorieux que ceux de Sinan.","extra":{"introd_type":"other-intro#3"}},"ca536bf6-2109-5d6d-9c68-1974711baf91":{"title":"Ifriqiya. Treize Siècles d'Art et d'Architecture en Tunisie","description":"L’itinéraire-exposition IFRIQIYA propose de découvrir diverses facettes de l’art et de l’architecture en Tunisie : depuis les palais de plaisance distribués autour de la capitale aux villages andalous qui s’égrènent dans le nord du pays, depuis les ribats ponctuant le littoral jusqu’aux ksours érigés sur les crêtes arides aux portes du désert, la présence islamique se décline entre œuvres religieuses et réalisations laïques. Puisant dans les traditions successives, des Abbassides, jusqu’aux Ottomans l’art islamique a marqué l’urbanisme, modelé les paysages et marqué le quotidien, puisant aux sources des motifs traditionnels arabes, romains ou berbères.  \nFermement ancrée sur le continent africain, l’ancienne Ifriqiya a su tirer profit de sa position méditerranéenne pour offrir au gré de onze circuits un héritage fortement empreint de syncrétisme, permettant au visiteur de parcourir treize siècles d’art et d’architecture.","extra":{"introd_type":"other-intro#3"}},"d1d218dc-ec8f-509d-a884-ab514bdbd6f5":{"title":"Nédroma","description":""},"d279bee3-f6b6-5f26-ba6d-68f7ae36fe97":{"title":"Alger, l'enceinte fortifiée","description":""},"d43e148a-b4da-5321-8531-c985d4bf377a":{"title":"Pèlerinage, Sciences et Soufisme. L'art islamique en Cisjordanie et à Gaza","description":"L'art islamique a connu en Palestine un essor spectaculaire malgré la modeste superficie du pays. La tradition artistique locale y a prospéré dans une grande diversité, enrichie par les influences hellénistiques, romaines et byzantines. Au carrefour entre l'Égypte et la Syrie, entre le Croissant fertile et la péninsule Arabique la situation géographique centrale de la Palestine a contribué au développement d’un art profondément marqué par les influences architecturales et artistiques des périodes ayyoubide et mamelouke des grands centres voisins que sont Le Caire, Damas ou Alep.  \nL’art islamique en Palestine se décline le long de neuf circuits, en quantité de bâtiments religieux, commerçants et civils : mosquées, madrasas, zawiyas, caravansarays, hammams, souks... C'est ainsi que la Palestine possède le monument islamique le plus ancien et le plus important qui ait survécu jusqu'à nos jours: le Dôme du Rocher à Jérusalem, contribuant à faire de la ville trois fois sainte une des plus belles du Moyen Âge, mais aussi une des plus riches sur le plan religieux, culturel, social et artistique.","extra":{"introd_type":"other-intro#3"}},"dafc39e4-ee1d-521d-bf45-b02a3bf27169":{"title":"Le Maroc Andalou. À la découverte d'un Art de Vivre","description":"En parcourant l’itinéraire marocain, le visiteur va à la découverte d'un art islamique qui s’échelonne sur plus de cinq siècles, aux confins de la frontière occidentale du Maghreb et d’Al-Andalus. Ici, des dynasties successives ont façonné un art et une architecture qui se révèlent le long de huit sous-itinéraires, dans la splendeur des minarets, mosquées et madrasas. L’apport de l'architecture cordouane voisine et des modèles décoratifs andalous témoigne des interpénétrations continues qui ont fait émerger des sites et monuments prestigieux à Meknès, Fès, Chefchaouen, Tétouan et tant d’autres. À Rabat-Salé, les auteurs proposent la découverte d’un haut-lieu de l’itinéraire marocain. Tout comme ils ont tenté, à Fès par exemple, de recréer le style de vie à l’époque du Maroc andalou, en se mettant dans les pas d’un arisant, d’un étudiant ou d’un membre de la minorité juive.","extra":{"introd_type":"other-intro#3"}},"e3437a46-c0bf-5c98-99a9-5ce4e574046a":{"title":"Alger, les fortifications extérieures","description":""},"e9c64785-2332-51b6-9290-9358fe28b17f":{"title":"Tlemcen, Nédroma, berceaux zyanide et almohade","description":"Tout de blanc parée, construite sur un haut plateau bordé de falaises rougeâtres et cerné de verdure, Tlemcen, l’antique Pomaria (littéralement “les vergers”) des Romains, est encore cette ville arrosée d’eau et parsemée de beaux jardins. Grâce à la proximité de la mer qui atténue l’effet desséchant des plaines présahariennes, Tlemcen a gardé son charme, ombragée par ses cyprès, figuiers et oliviers centenaires, et autres orangers et grenadiers.  \n  \nCe site particulier est attesté comme foyer de peuplement dès 1000 avant J.-C. D’abord dénommée Agadir par les anciens Berbères (*agadir* : forteresse ou falaise selon les étymologies), c’est l’une des plus anciennes villesì du Maghreb. Carrefour important en tant que dernière cité avant les grandes étendues du Sud et ville d’accès vers l’Ouest et le Maroc, Tlemcen a suscité la convoitise des Romains, puis des premières dynasties berbères. Ralliées à l’islam, ces dernières allaient prendre tour à tour la vieille cité mythique pour capitale.  \n  \nAu Ier/VIIe siècle, l’islam et Abou el- Mouhadjir pénètrent dans Agadir, et Abou Qorra, chef d’obédience kharidjite, donc schismatique, y établit une royauté éphémère. À la fin du IIe/VIIIe siècle, les Idrissides construisent la première mosquée du Maghreb central.  \nMais ce sont surtout les Almoravides, grands nomades sahariens partis des confins du désert, qui laisseront leur empreinte sur la ville.  \n  \nEn 471/1079, Tagrart, le campement militaire établi pour assiéger Agadir, deviendra la ville nouvelle, par opposition à Agadir l’ancienne. En fusionnant, Tagrart à l’ouest et Agadir à l’est formeront Tlemcen, “sources d’eau” en berbère. Mais les Almoravides, austères Sahariens, n’étaient pas des constructeurs, et à part la Grande Mosquée qu’ils ont tôt fait de bâtir, ils n’ont pas tout de suite contribué à la grandeur de la ville. Mais ils n’allaient pas s’arrêter à Tlemcen. Poursuivant leur conquête en Espagne, ils seront eux-mêmes conquis par le raffinement andalou et la douceur des villes de Grenade, Cordoue et Séville, d’où ils rapporteront vers Tlemcen ce nouvel art de vivre. Les premières constructions en briques rougeâtres des Almoravides se transforment alors en mosquées et palais raffinés, entourés d’agréables jardins, inaugurant ce qu’on s’appellerait plus tard l’art hispano-mauresque. “Le paradis de l’éternité, ô Tlemcéniens, ne se trouve que dans votre patrie et s’il m’était donné de choisir, je n’en voudrais d’autre que Tlemcen”, écrit Ibn Khefadja de Cordoue. Se développant rapidement, Tlemcen subira ensuite l’assaut des montagnards originaires du Maroc actuel, les Almohades, en 539/1145, puis passera sous la domination successivement des Abdalwadides et des Zyanides au VIIe/XIIIe siècle.  \n  \nDevenue ville royale, à l’instar de sa voisine de toujours, Fès la marocaine, considérée comme la capitale du royaume mérinide, Tlemcen connaîtra alors un nouveau développement, attirant artistes, lettrés et architectes. Vingt-sept rois de la dynastie des Zyanides s’y succèderont (633/1236 à 962/1555), ayant tous le souci de rendre leur ville encore plus belle. “C’est la ville des beaux cavaliers, de l’air et de l’eau”, dit d’elle un fameux poème arabe de l’époque.  \n  \nDevenue hafside après l’assaut des rois de Tunis, Tlemcen passera au Xe/XVIe siècle sous la suzeraineté du gouverneur espagnol d’Oran, puis sous la domination d’Aroudj Barberousse de la Régence d’Alger et enfin des Turcs en 960/1553. “Grande et royale cité”, disait d’elle Léon l’Africain au XVIe siècle, émerveillé par la civilité et le raffinement de ses habitants. “Tlemcen a sept murailles, sept enceintes et ses habitants ne dorment jamais”, répètent de leur côté les vieux citadins pour rappeler que de tout temps, la ville a été convoitée et s’est habituée à la menace. Ce sont donc autant de superpositions culturelles qui font Tlemcen, et depuis les vieux remparts romains ou berbères jusqu’aux mosquées contemporaines de celles de Grenade, la ville déroule le fil de son histoire.  \nSi l’on tombe indéniablement sous le charme de Tlemcen, on ne peut s’empêcher d’admirer l’environnement qui a présidé à la construction de la ville. La région des Beni Snous est parsemée de villages nichés dans les montagnes, ou encaissés dans des vallées qui bruissent du son des cascades, ou encore isolés au milieu du plateau désertique du Mefrouch. Du haut de Tlemcen, d’où le panorama est sublime, on peut admirer la plaine de Hennaya, coupée par l’oued Tafna, et apercevoir la mer par beau temps. Au nord-ouest, le massif des Traras pointe ses pics du Fillaoucène, du Tadjera et du Sfyane. À l’ouest, la route de Fès, au Maroc voisin, est visible par une trouée naturelle.  \n  \nDe toutes les régions qui entourent le pays tlemcénien, c’est certainement la vallée des Beni Snous qui possède le cachet le plus particulier et les ressources touristiques les plus prometteuses. Vallée mystérieuse sortie du fond des âges, elle est située à 40 km de Tlemcen, allongée d’est en ouest sur une superficie d’environ 40 km qui s’étend entre Maghnia et Sebdou, entre le massif du Ténouchfi et la haute Tafna. Dans un cadre féerique où l’on ne peut faire un pas sans entendre le tonnerre des eaux gronder aux pieds des montagnes déchiquetées, l’ensemble Beni Snous comporte plusieurs villages alignés dans la vallée fertile : Zahra, Tafessera, Mghanine, el-Khemis, el-Kef, Beni Bahdel, Beni Achir, Sid el-Arbi, Beni Zidas, Mazzer et Beni Hagel. Réservoir historique de populations, la vallée des Beni Snous a fourni de nombreux savants, le plus connu étant un grand théologien, Essnoussi, ainsi que plusieurs rois berbères de la dynastie des Zyanides.  \n  \nCes populations Zénata qui parlent encore, en grande partie, la langue berbère, comme à el-Kef et à Sid el-Larbi, sont d’excellents agriculteurs et font de bons artisans. Les femmes sont connues pour la préparation d’huiles essentielles aux mille vertus.  \n  \nAttestée dès la période romaine, l’occupation de la vallée est très ancienne. Avec leurs vieux *ksour* qui constituent les centres de leurs villages, les Beni Snous ont gardé des traditions authentiques, dont la plus connue est la fête de Ennayer, Nouvel An de rite agraire toujours célébré par la population, et qui fait d’elle la dépositaire d’une antique culture berbère très spécifique. Également appelée Ayrad (le lion), cette fête, qui marque l’ouverture de l’année le 12 janvier, est une vieille coutume mettant en scène des lions qu’il faut nourrir symboliquement. La tradition étant observée ici mieux que partout ailleurs, cette fête accorde aux Beni Snous une facture culturelle très originale.","extra":{"introd_type":"ET-long#2","et_introduction":"IAM;dz;IV;en;1"}},"eb01170e-205c-5495-b0d9-1cf58404bca5":{"title":"Les Hammadides et la naissance des villes fortes au Maghreb central","description":"Après la fondation et la domination des royaumes kharidjites de Tahert et de Tlemcen au IIIe/IXe siècle sur le Maghreb central, celui-ci tombe sous les coups de la nouvelle force apparue dans la région, la dynastie fatimide, d’obédience chiite – du mot chiisme, ce schisme légitimiste, comme le kharidjisme, mais auquel il est opposé par son attachement strict aux descendants d’Ali, gendre du Prophète. À partir de 289/902, toutes les cités du Maghreb central tombent tour à tour aux mains des Fatimides qui s’installent, en 297/910, à Raqqada, la capitale aghlabide d’Ifriqiya.  \n  \nNéanmoins, une véritable résistance contre la doctrine chiite ne tarde pas à provoquer des soulèvements parmi les tribus berbères, tandis que d’autres restent fidèles aux Fatimides. Ainsi les Sanhadja, grande confrérie de tribus berbères islamisées du Maghreb central, qui, selon Ibn Khaldoun, “sont si nombreux que bien des personnes les  \nregardent comme formant le tiers de toute la race berbère”, luttent aux côtés des Fatimides. Les Sanhadja se subdivisent en plusieurs branches, soixante-dix, parmi lesquelles les Talkata. Menad ibn Manqouch fut le premier chef qui les organisa et en assura l’autorité, mais c’est surtout son fils, Ziri ibn Menad, que l’histoire a retenu pour ses faits de guerre et sa loyauté envers les Fatimides. Lors de la grande révolte populaire d’Abou Yazid, “l’homme à l’âne”, fervent opposant aux chiites fatimides, ceux-ci ne durent leur salut qu’aux renforts que leur apporta Ziri à la tête de son armée de Sanhadja. En signe de reconnaissance, ce dernier fut alors autorisé par le calife fatimide à créer une ville. En 323/935, il choisira le site de la cité qui deviendra sa capitale, Achir,  \ndans l’Atlas tellien dominant la steppe.  \n  \nAprès la mort de Ziri, c’est son fils, Bulughin ibn Ziri, qui reçoit le commandement du Maghreb central en vassal des Fatimides qui, ayant conquis l’Égypte, partent s’y installer et lui laissent le soin de gouverner en leur nom les territoires s’étendant sur le Maghreb central mais aussi sur l’Ifriqiya et la Tripolitaine : la dynastie ziride était créée. Bulughin eut sept successeurs : al-Mansour, Badis, al-Mouiz, Tamim, Yahia, Ali, al-Hassan. Partis s’installer en Ifriqiya en tant que successeurs des Fatimides, les Zirides avaient confié le commandement de la ville d’Achir à leurs cousins, les Beni Hammad. Ceux-ci, après une période de loyauté, marquent leur volonté d’autonomie en créant une nouvelle ville, rivale de celle d’Achir : la Qalaa des Beni Hammad. La ville est fondée en 397/1007 dans les monts du Hodna, près de la ville de M’sila, au sud-est d’Alger. Elle eut un grand rayonnement et ne tarda pas à éclipser sa rivale Achir en devenant la capitale de la dynastie hammadide, qui y éleva de nombreuses et importantes constructions : châteaux fortifiés, mosquées, plusieurs palais et un rempart de sept kilomètres. Elle fut un centre caravanier important.  \n  \nHammad ibn Bulughin, le fondateur de la cité et de la dynastie hammadide, eut huit successeurs : al-Qaid, al-Muhsin, Bulughin ben Mohammed, al-Mansour, al-Nasir (qui marqua l’apogée de la dynastie hammadide et de la ville de Béjaia), Badis, al-Aziz et Yahia.  \n  \nLa guerre ne tarda pas à se déclarer entre les cousins zirides d’Ifriqiya et hammadides du Maghreb central. La rupture eut lieu en 405/1015 et occasionna des luttes jusqu’en 433/1042, date à laquelle leurs descendants conclurent la paix qui vit alors l’ensemble des tribus berbères du Maghreb central et d’Ifriqiya passer sous la domination berbère sanhadjienne.  \n  \nCette période du Maghreb central est unanimement reconnue par les géographes de l’époque comme ayant connu une grande prospérité : agricole (blé, oliviers, vergers), artisanale (textile, cuivre) et commerciale, à l’abri des villes fortes d’Achir et de la Qalaa des Beni Hammad, “construites en bordure de plaines sur des terrasses élevées protégées par des pics ou des chaînes peu pénétrables, elles se posent en sentinelles face à l'ennemi\".  \n  \nAvec leurs palais et leurs mosquées, ces deux capitales, bientôt rejointes par Béjaia, participent au rayonnement de la région. Elles développeront une architecture locale qui inspirera durablement celle de villes prestigieuses comme Tlemcen ou al-Djazaïr, longtemps après elles.  \n  \nEn 439/1048, al-Mouiz, l’émir ziride, acquis au malékisme, école juridique religieuse opposée au chiisme, fait acte de rébellion à l’égard des Fatimides. Il proclame la suzeraineté du calife abbasside. Après la répudiation politique, la rupture religieuse est plus décisive : dans les mosquées, les chiites font l’objet d’anathème. La frappe d’une nouvelle monnaie permet également de se démarquer des anciens suzerains fatimides.  \n  \nEn représailles à cette rupture du lien de vassalité, le calife fatimide du Caire décide d’envoyer contre le Maghreb rebelle les tribus arabes des Beni Hilal et des Banu Solaym, originaires de la péninsule Arabique mais campant en Égypte où elles occasionnaient des troubles incessants. Elles apparaissent alors au Maghreb vers 442/1051 avec familles et  \ntroupeaux.  \n  \nLe déferlement des Arabes nomades marque un tournant dans l’histoire de la région. Les Zirides assistent, impuissants, à la désagrégation de leur territoire, où Kairouan est ravagée. Réfugiés à Mahdia, ils se montrent incapables de lutter contre l’invasion. L’Ifriqiya est livrée à l’anarchie. Ses habitants s’enfuient à la Qalaa des Beni Hammad car les Hammadides se font, un temps, les alliés des nomades. Rapidement, le sultan hammadide al-Mansour doit leur payer un lourd tribut sur ses récoltes. Peu après, ils l’obligent à leur abandonner la ville.  \n  \nC’est à Béjaia que les Hammadides trouvent refuge lorsqu’ils quittent la Qalaa. Al-Nasir, en 459/1067, avait fondé la ville sur le site antique de Saldae. Il lui donne le nom de Nasiria, mais la ville garde son nom de Béjaia en référence à la tribu des Bgayet.  \n  \nLa ville de Béjaia gagne en importance tandis que la Qalaa décline avec le départ d’al-Nasir puis d’al-Mansour (483/1090) fuyant la pression exercée par les tribus des Beni Hilal et l’insécurité qu’elles faisaient régner.  \n  \nL’exode le plus important fut enregistré à la suite de la victoire, en 547/1152, des Almohades et d’Abdelmoumen ben Ali sur les Beni Hammad et l’écrasement de la Qalaa. Les populations s’éparpillèrent dans les localités voisines de Béjaia pour bénéficier de la protection directe du souverain almohade, et dans les montagnes du Djurdjura, des Bibans et des Babors, ainsi que dans la vallée. Béjaia elle-même n’échappe pas aux représailles du vainqueur almohade. Yahia, le dernier émir hammadide, est démis de son  \ntrône et les personnalités connues pour leur attachement à l’ancienne dynastie sont expulsées vers Alger, Tunis et Constantine où elles trouvent refuge et emploi. La région connut, dans son ensemble, un bouleversement important, d’une part à cause de la disparition de nombreuses familles citadines aisées et célèbres par leur savoir ou leurs fonctions, et d’autre part à cause de l’implantation de nouveaux habitants dans les montagnes jusque-là relativement peu peuplées.  \n  \nLa constitution des trois royaumes maghrébins à la suite de l’effritement de l’empire almohade rendit à Béjaia, en certaines périodes, sa renommée de capitale intellectuelle, sa prospérité et sa puissance dans le Maghreb. Les guerres que se livrèrent les Hafsides, les Mérinides et les Abdalwadides entraînèrent le long siège d’Abou Hamou Moussa, sultan de Tlemcen.  \n  \nLa population citadine de Béjaia connut un autre bouleversement dans sa composition  \nethnique lors de la prise de la ville par les Espagnols en 915/1509. Ceux-ci obligèrent toute la population à évacuer la ville afin d’appliquer la politique de Charles-Quint qui visait à la création de places fortes et de colonies peuplées uniquement de chrétiens. Les réfugiés andalous qui s’y étaient installés par vagues successives s’expatrièrent, une fois encore, vers Alger, Tunis, Constantine. La ville fut prise en 962/1555 par Salah Raïs et passa sous la bannière de l’empire ottoman.","extra":{"introd_type":"ET-long#2","et_introduction":"IAM;dz;II;en;1"}},"ee24c08d-c6f1-5f20-bda0-de65252be8b3":{"title":"Le Manuélin. L'Art Portugais à l'Époque des Grandes Découvertes","description":"L’itinéraire *L’art Manuélin. L'Art Portugais à l'Époque des Grandes Découvertes* transporte le visiteur à une époque qui marque l’entrée du Portugal dans l’ère moderne. Dans le sillage des Grandes Découvertes maritimes, Manuel Ier se lance dans une entreprise d’affirmation du pouvoir qui s’appuiera sur le développement d’un style et d’une expression artistique assez particuliers dans l’Histoire de l’art. En effet, la première grande puissance maritime attire bon nombre d’artistes et artisans étrangers. L’art manuélin est ainsi le fruit de cette rencontre de talents et de cultures diverses.  \n  \nLa floraison de cet art et de cette architecture, emblématiques du pays et du monarque qui leur a légué son nom, se veut le reflet du pouvoir et son meilleur moyen de communication. Que ce soit à travers les variations d’un gothique tardif hautement porté par l’architecture, ou encore dans l’influence flamande de la peinture du XVe siècle, pas moins de douze sous-itinéraires font revivre les divers accents du Manuélin, ponctués de forteresses, d’églises, de chapelles ou de grandes demeures, de la pointe de Faro au sud, jusqu’à Bragance au nord, en passant par les Açores et Madère.","extra":{"introd_type":"other-intro#3"}},"f401563c-05e5-5f0b-8e9c-ec25ea4fdddf":{"title":"Adrar","description":""},"f5f336ec-1c2f-5850-8503-96dc48af2c12":{"title":"Une architecture de lumière","description":"L’itinéraire « Une architecture de lumière. Les arts de l’Islam en Algérie » recouvre l’ensemble du territoire national, depuis la chute des Almohades jusqu’à l’avènement du règne ottoman. Cinq sous-itinéraires invitent ainsi le visiteur à se familiariser avec les formes spécifiques de l’islam maghrébin, fruit de l’intégration de la civilisation berbéro-africaine au bloc arabo-musulman nouvellement constitué. À la croisée de l’Orient ottoman, de l’Occident andalou et des apports autochtones, les expressions architecturales et artistiques y révéleront un syncrétisme spécifique.  \nEn cette période d’avènement de l’islam en Méditerranée occidentale, le « Maghreb central », relativement éloigné du siège du pouvoir du califat, voit se développer des mouvements dissidents tels que le kharidjisme. L’émergence des imamats rostémides de Tahert, de Tlemcen et de Sédrata appuient une politique d’opposition aux centres du pouvoir que sont Damas puis Bagdad. Mais si une rupture politique s’entame, les relations culturelles -à travers l’art et l’architecture-, restent vivaces. En effet, l’art qui se développe dans ce contexte revêt des influences venues de l’Orient abbasside ou fatimide, mais aussi de la proche Andalousie. Aujourd’hui, en parcourant la région de Tlemcen, le visiteur y admirera les plus importants monuments d’art islamique en Algérie : mosquées, mausolées, palais, mais aussi musique, poésie et artisanat. Tout un patrimoine matériel et immatériel y est préservé autant dans les centres urbains que dans les petits villages de montagne des Beni Snous et des bords de mer. La ville d’Alger n’est pas en reste : désormais siège de la Régence ottomane, elle inaugure une ère de prospérité et de rayonnement qui durera tout au long des XVIe et XVIIe siècles.","extra":{"local_team":"**Comité scientifique et auteurs:**  \nFarida Benouis  \nHouria Chérid  \nLakhdar Drias †  \nAmine Semar  \n  \n*Avec des contributions de:*  \nFarida Bakouri  \nNedjma Serradj-Remili  \n  \n**Coordinateur local**  \nBoussad Ouadi  \n  \n**Photographies**  \nMusée national des antiquités et des arts islamiques","introd_type":"other-intro#3"}},"f5fe78dc-f363-5fb7-a9c3-58913f0bc018":{"title":"Constantine","description":""},"ffea8eaa-d5b6-5227-ac5a-413e7376d129":{"title":"Alger : De la médina des Beni Mazghenna à la capitale de la Régence ottomane","description":"Selon la tradition historique la plus crédible, le territoire qui correspond à l’Algérie dans l’Antiquité émergea de la préhistoire lorsque, vers le XIe siècle av. J.-C., y débarquèrent les Phéniciens, fameux navigateurs et commerçants de la côte syro-libanaise qui sillonnaient la Méditerranée.  \n  \nLe site d’Alger offrait, du côté de Bab al-Oued, une large plage abritée des vents d’ouest par l’avancée du massif de la Bouzaréah dans la mer, qui représentait un excellent mouillage pour les navires. De l’autre côté, la baie bien dégagée et ses quatre îlots proches du rivage offraient une position de repli idéale en cas d’attaque.  \n  \nEn 1940, la découverte archéologique d’un lot de 158 pièces de monnaie a révélé, gravé sur l’avers, le nom de ce comptoir, “Ikosim” (île aux Mouettes), tandis que la date de sa fondation, IVe siècle av. J.-C., fut attestée par la mise au jour de débris de céramiques retrouvés au fond d’un puits en 1952.  \n  \nAvant l’arrivée des Romains, Ikosim fait partie du royaume maure de Bocchus et de ses successeurs, puis, après la pénétration romaine, du royaume de Juba II, vassal de Rome pour, en 43 ap. J.-C., être rattachée à la province de Maurétanie césarienne, prenant, sous l’empereur Vespasien, le nom d’Icosium.  \n  \nElle est citée par Ammien Marcellin, dans sa relation de la révolte du prince berbère Firmus, qui mit la ville à sac en 371-372 avant de la restituer, avec tout le butin, au général Théodose, envoyé par Rome.  \n  \nCette révolte constitue un épisode du schisme donatiste qui a profondément marqué l’histoire du christianisme en Afrique et dont l’introduction à Icosium se situerait vers le IIIe ou IVe siècle. On connaît, en effet, au Ve siècle, trois de ses évêques, dont le plus célèbre, Crescens Episcopus Cositanus, participa à la conférence de Carthage en 411.  \nÀ cette époque, la ville, entourée d’une muraille fortifiée, occupait la partie basse du site, îlots compris, jusque vers Bab al-Oued. Les restes d’une nécropole romaine y ont été retrouvés, ainsi que les emplacements d’un théâtre romain, d’une église, de maisons, d’édifices thermaux. Des vestiges d’égouts et de voies romaines, cardo et decumanus, ont aussi été exhumés.  \n  \nLes habitants d’Icosium vivaient des produits de l’agriculture et de l’élevage qu’ils tiraient des fertiles collines et plaines environnantes du Sahel et de la Mitidja. Ils fournissaient probablement du blé et de l’huile à Rome.  \n  \nL’invasion vandale, de 430 à 530, entraîne la destruction du rempart romain d’Icosium. Elle est suivie par l’occupation byzantine de 533 à 649.  \n  \nAprès cette date, la ville connaît une longue période de silence. Le site n’a plus porté qu’un habitat léger ou considérablement réduit pendant deux siècles et demi, jusqu’à sa refondation, dans la seconde moitié du IVe/Xe siècle, par un prince de la dynastie berbère ziride, Bulughin ibn Ziri.  \n  \nAprès la conquête arabe, à la fin du Ier/VIe siècle, le Maghreb central est devenu une province de l’Empire musulman. Les tribus berbères islamisées des Sanhadja du Maghreb central sont sous le commandement du prince berbère, Ziri ben Menad installé à Achir, sa capitale, située près de Médéa. Son fils, Bulughin, grand guerrier, fonde trois villes sur un axe stratégique les reliant à Achir : Médéa, Miliana et Djazaïr Beni-Mezghenna, l’Alger actuelle. Il donnera ce nom à la ville en référence aux îlots tout proches (Djazaïr, “les îles” en arabe) et à la tribu des Beni-Mezghenna, de la confédération des Sanhadja, qui y vivait sur les vestiges d’Icosium.  \n  \nLa ville est ressuscitée et se reconstruit à partir des matériaux provenant de ses propres ruines. Ibn Khaldoun situe sa refondation et son repeuplement autour de 338-348/950-960. La muraille antique est renforcée ou reconstruite ; le tracé de la ville reprend les principales voies romaines, bien que rétrécies et obéissant plus ou moins au plan orthogonal propre aux Romains.  \n  \nC’est par les géographes et voyageurs de l’époque que nous sommes renseignés sur la vie économique, essentiellement agraire, de Djazaïr Beni-Mezghenna. Ibn Hawqal, le premier, met l’accent sur les activités du port, parle d’exportations “de beurre, miel, figues et autres fruits”. Au Ve/XIe siècle, al-Bakri parle de relations importantes avec la côte espagnole, et au VIe/XIIe, al-Idrissi évoque un “commerce florissant”, qui s’est étendu au froment, à l’orge et au bétail. Au VIIe/XIIIe, al-Djazaïr est signalée sur les cartes géographiques, signe de l’importance prise par le port et la ville qui échangent “peaux, laine, huile contre draps et tissus européens”.  \n  \nDe nombreux bazars, le long de trois ou quatre rues principales aux activités spécialisées, constituent le premier noyau commercial et urbain qui va se développer au fil des siècles.  \n  \nLa vie religieuse se concentre autour de deux établissements principaux, encore debout aujourd’hui : la Grande Mosquée, construite sous la dynastie berbère des Almoravides, en 490/1097, et la mosquée Sidi-Ramdane avec sa *madrasa* (école).  \n  \nDe cette époque date le premier système défensif de la ville. Si, aux IVe/Xe et Ve/XIe siècles, les îlots servent encore de refuge, au IXe/XVe siècle, Léon l’Africain, peu avant l’arrivée des Ottomans, peut parler de “murailles très belles et très solides faites de grosses pierres”.  \n  \nOn signale déjà, dans le mur d’enceinte, les quatre portes que l’on retrouvera sous les Ottomans, à l’exception de Bab al-Djadid, ajoutée ultérieurement. L’ancienne Citadelle surplombant la médina, al-Qasba al-Qadima, se trouvait trois cents mètres plus bas que l’actuelle. Elle remonterait à la dynastie almohade (544-647/1150-1250), connue pour son architecture militaire.  \n  \nDe nombreuses sources d’eau ont permis la construction de hammams, généralement accolés aux mosquées, comme Hammam Sidna, que l’on peut encore voir aujourd’hui.  \nLes habitations, quant à elles, commencent à gravir les premières pentes du site, se répartissant de part et d’autre des dépressions causées par le ruissellement des eaux de pluie qui servaient de lieux de passage.  \n  \nSur le plan politico-militaire, l’histoire de la ville va rejoindre celle du Maghreb central.  \nDeux dynasties berbères réussiront de courtes tentatives d’unification territoriale. Les Almoravides, partis du Maghreb extrême, se rendront maîtres, sous la conduite de leur chef, Youssef ibn Tachfin, d’un immense empire englobant tout le Maghreb et l’Espagne. Alger tombera en 474/1082. Les Almohades, avec à leur tête Abdelmoumen, reprendront toutes les possessions des Almoravides, dont Alger à partir de 546/1152 et jusque vers le milieu du VIIe/XIIIe siècle.  \n  \nLes trois dynasties suivantes, les Hafsides de Tunis, les Abdalwadides de Tlemcen et les Mérinides de Fès, verront leur pouvoir s’affaiblir progressivement, au détriment les unes des autres, leurs territoires s’amputant respectivement. La ville subit les vicissitudes de ces querelles et des occupations diverses.  \n  \nÀ partir de 909/1504, les offensives espagnoles et portugaises, véritable croisade africaine, se renforcent, menant à l’occupation des ports maghrébins aménagés en places fortes avec garnisons. Oran est livrée en 914/1509, Béjaia, berceau de la piraterie, tombe en 915/1510.  \n  \nAprès la prise de cette ville, les gouvernants d’al-Djazaïr se hâtent d’y envoyer une délégation pour faire acte de soumission au souverain espagnol. Celui-ci impose au sultan de la ville, le cheikh Salim Toumi, de lui livrer un des îlots du port sur lequel il édifie la forteresse du Peñon (le rocher) chargée de contrôler les mouvements des navires et de surveiller la ville. En 921/1516, après la mort de Ferdinand de Castille, les notables d’al-Djazaïr se considèrent comme libérés de leur serment à l’égard du nouveau souverain espagnol et font appel aux frères Barberousse.  \n  \nCes corsaires, originaires de l’île de Metelin (Lesbos), s’étaient rendus célèbres en aidant les Andalous qui fuyaient l’Inquisition espagnole à rejoindre les villes du littoral maghrébin pour y trouver refuge. C’est à ce titre de champions de l’islam contre la chrétienté que les habitants d’al-Djazaïr firent appel à eux pour les délivrer de l’emprise espagnole.  \n  \nLa première tentative d’Aroudj, un des deux frères Barberousse, pour reprendre le Peñon est un échec. Transgressant les accords avec les notables d’al-Djazaïr, il fait assassiner leur chef et se proclame sultan de la ville. Appelé à intervenir à Tlemcen, il est battu et tué en 923/1518 après s’être emparé des villes du Maghreb central, laissant à son frère, Khair-Eddine, le noyau d’un empire.  \n  \nCelui-ci prend sa suite, mais l’ère des initiatives individuelles est révolue. Il recherchera la protection du sultan de l’Empire musulman turc, Sélim Ier, qui accepte avec empressement, lui envoie 6000 hommes avec artillerie et lui octroie le titre de pacha et de beylerbey. Al-Djazaïr devient la première ville vassale de l’Empire ottoman au Maghreb, la Régence.  \n  \nAvec l’avènement de la Régence ottomane d’Alger par Khair-Eddine, les bases d’une nouvelle organisation sont posées. État-gendarme, doté d’une sorte de constitution militaire, ses structures politiques et administratives ne varieront que très peu jusqu’en 1830. Au sommet, se trouvent les beylerbeys jusqu’en 994/1586, puis les pachas triennaux jusqu’en 1069/1659 (trente pachas), les aghas jusqu’en 1081/1671, puis les deys jusqu’en 1232/1817. Ils sont assistés par un Conseil ou Diwan, formés d’officiers ou dignitaires de l’armée, dont les membres sont désignés par eux. La région d’Alger est sous l’autorité directe du dey : c’est le Dar al-Soltane. Le pays est divisé en trois provinces ou beyliks, beylik d’Oran à l’ouest, de Médéa au centre et de Constantine à l’est, avec à leurs têtes, un bey nommé par le dey.  \n  \nLes deux autres forces de la Régence sont la milice militaire des janissaires ou Odjak, et la confédération des corsaires ou Taïfa des Raïs. Ils sont tous deux les soutiens du nouvel État.  \n  \nÊtre janissaire était un grand honneur. Ils bénéficiaient de nombreux avantages, achetant leurs produits alimentaires à des tarifs inférieurs à celui fixé pour la population.  \nIls logeaient dans huit casernes construites sur le type de la maison traditionnelle. Ils accomplissaient leur service selon le rythme de la vie en garnison, puis dans des camps mobiles pour collecter les impôts. Ils représentaient le pilier essentiel du pouvoir, ne souffrant pas le moindre retard dans le paiement de leurs soldes, se révoltant fréquemment et n’hésitant pas à recourir à la plus grande violence.  \n  \nLa Taïfa des Raïs constitue le troisième pouvoir. Le port d’al-Djazaïr était déjà anciennement un repaire propice aux navires corsaires musulmans. Il comptait parmi les places où les prieurs de l’ordre de la Merci rachetaient, depuis le VIe/XIIe siècle, les captifs chrétiens pris lors des combats. Ibn Khaldoun écrivait déjà en parlant des premiers corsaires : “Ces guerriers vont faire des descentes sur les côtes et îles habitées par les Francs, ils y arrivent à l’improviste et enlèvent tout ce qui leur tombe sous la main. Ils attaquent aussi les navires des Infidèles, rentrent chez eux chargés de butin et de prisonniers. De cette manière, les ports se remplissent de captifs : les rues retentissent du bruit de leurs chaînes.”  \n  \nAl-Djazaïr n’est pas la seule ville de course en Méditerranée. Surtout, celleci n’est pas une invention musulmane ou algéroise. C’est une pratique courante en Méditerranée, créée par les Européens eux-mêmes : Rhodes, puis Malte avec les Chevaliers de Saint-Jean, La Valette, Palerme, Messine poursuivaient et rançonnaient les bateaux musulmans au nom de la religion. Les Raïs combattaient, au nom de l’État, pour protéger les navires musulmans et en particulier ceux des Andalous expulsés d’Andalousie. En 935/1529, Khair-Eddine réussira à débarrasser les Algérois des Espagnols installés dans la forteresse du Peñon, “cette épine plantée dans leur coeur”. Il commence à aménager le port par la construction, à partir des matériaux du Peñon détruit, d’une jetée reliant la ville aux îlots. Cet abri sûr derrière ce môle va doter la ville du port qui fera sa notoriété.  \n  \nAlger devient alors la cible privilégiée des attaques espagnoles. En 947/1541, Charles-Quint, irrité par les incursions des redoutables corsaires d’al-Djazaïr, se présente à l’embouchure de l’oued al-Harrach, non loin de la ville, avec 516 navires et 40000 hommes. En raison d’une violente tempête, l’opération tourne au désastre et les Espagnols perdent le tiers de leurs moyens matériels et humains.  \n  \nLes bénéfices de la Course réalisés par les Raïs, chefs corsaires, sont considérables et la ville entière en vit. “Tout Alger”, note H. de Grammont, qui séjourne dans cette ville, “se mêlait à la Course. Les grands étaient armateurs, les petits marchands et les baldis \\[citadins\\] se cotisaient pour acheter et équiper un navire ; les femmes elles-mêmes vendaient leurs bijoux pour prendre part à cette fructueuse opération”.  \n  \nHaëdo raconte : “La société des corsaires où figuraient de nombreux renégats, c’est-à-dire des chrétiens convertis, les Turcs de profession”, était caractérisée par son cosmopolitisme où Turcs et Kouloughlis (descendant de père turc et de mère autochtone) côtoient les Maures réfugiés d’al-Andalus, des juifs, des chrétiens, des Arabes et des Berbères autochtones, attirés par la manne corsaire.  \n  \nLe XIe/XVIIe siècle apparaît comme l’âge d’or des corsaires algérois, de gloire et de prospérité pour Alger, ville-État invincible. Les nombreuses expéditions punitives contre Alger échouent.  \n  \nLa supériorité des corsaires d’Alger sur les navires chrétiens vient, d’après Haëdo, de l’adaptation des galères, galiotes et brigantins à la guerre de course et surtout à l’entraînement et à la discipline impitoyable des chiourmes. Équipés de navires plus grands et plus rapides, et surtout des fameux “vaisseaux ronds”, les Raïs ne se contentent pas de la Méditerranée. Ils franchissent le détroit de Gibraltar et mènent des incursions jusqu’en Angleterre et en Islande. En 1024/1616, Mourad Raïs en ramena un riche butin et 400 captifs. Pendant la guerre contre la France (1039-1043/1630-1634), les corsaires algériens s’emparent de 80 navires et font plus de 1300 captifs.  \n  \nAlger, dans cette conjoncture, devient une grande métropole méditerranéenne dont la population dépasse les cent mille habitants, sans compter les milliers de captifs. On en a compté jusqu’à vingt-cinq mille. La ville s’agrandit, se dote de nombreuses mosquées et de maisons de maître, particulièrement dans son Fahs ou campagne alentour, dans lesquelles l’ameublement et la décoration constituent un véritable patchwork : faïences de Delft, marbres d’Italie, verreries de Bohême, glaces de Venise, pendules d’Angleterre, mais aussi les armes, les tapis et cuivres locaux, ainsi que les broderies de soie sur étamine ou toile.","extra":{"introd_type":"ET-long#2","et_introduction":"IAM;dz;III;en;1"}}}

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@@ -0,0 +1 @@
+{"003d08dc-6215-5320-a8d3-88161baeb779":{"title":"EXPLORE il Barocco","description":""},"01a72572-7c98-58e6-a882-419c02a02266":{"title":"Naro","description":""},"01a7fa99-c5d0-5d91-9ed4-e4777a00cdf8":{"title":"Sicilia","description":""},"03c282d2-2529-53b9-8191-1923525a897d":{"title":"Mili San Pietro","description":""},"09172371-9546-5403-ac47-30dc619130e1":{"title":"Villa Comunale e Ville di inizio ‘900","description":"","extra":{"duration":"un’ora"}},"09a80d2d-7b45-5f82-bc7a-2cd35940101c":{"title":"Salemi","description":""},"0f81c3b9-80c2-5ff5-83a7-87b8562d66e6":{"title":"Casa, cucina e coro: vita quotidiana e liturgica","description":"The Mudejar style was not only used for religious architecture as might be supposed from the many buildings of this type that are preserved in Spain. The same simple materials, bricks, cob-walls, wood and plaster, all of which were materials used in the construction of churches and convents, were also used in the construction of different kinds of civil and military architecture too. The development of this utilitarian architecture was greatly influenced by several considerations: the need to economise on materials and to be able to obtain the necessary supplies from those available locally; to avoid costly transportation and expensive specialised workers, such as stonemasons.  \n  \nThis same humble vocation explains how Mudejar art and architecture was used also to satisfy the needs of the lower economic strata of the population and left its mark on objects of everyday use in the late Medieval and early Renaissance periods.  \n  \nDaily life in the house was very similar to that in the convents or palaces and fortunately the history of these day-to-day tasks can be followed perfectly thanks to the many objects that have been preserved.","extra":{"duration":"Mezza giornata","et_title":"IAM;es;I;en;1","introd_type":"ET-short#-"}},"143e9672-3bc4-55a0-9093-7b1787a8d765":{"title":"Altavilla Milicia","description":""},"15d8f143-900b-5db2-993f-effc1c740066":{"title":"Le chiese-fortezza della frontiera con la Castiglia","description":"The valley of the River Jalón – the largest tributary of the River Ebro on the right bank – is the most important Mudejar area in Aragon. These lands of the ancient community of Calatayud had large Mudejar and Morisco populations before they were expelled in the 17th century.  \n  \nThe objective of the route is to present Mudejar as a valley culture, developing one main theme and two complementary ones. The main motive of the itinerary is approached from the start, in the Church of the Virgin in Tobed, and forms the backbone of the whole. It consists of examining in depth a unique architectural typology, which is a genuine creation of Mudejar art in Aragon: the fortified church.  \n  \nThe other two motives to consider during this itinerary are equally interesting, although complementary. One of them emphasises the authority of the Muslim masters of works. This is the case of Yuçaf Adolmalih, or of the famous master of works of Benedict XIII, the Muslim Mahoma Rami. The second is to underline the harmony between the Oriental and Occidental artistic languages in the churches in this area, between the Mudejar interiors and the splendid altarpieces of Gothic art.","extra":{"duration":"Una giornata","et_title":"IAM;es;V;en;1","introd_type":"ET-short#-"}},"1a03c051-4560-5817-8bd7-9d5511c58e19":{"title":"Valmontone","description":""},"1fe7b005-0804-51de-9ff3-f38214ab42b1":{"title":"Castelli Romani","description":""},"2116aa4f-1d72-55bc-91c3-024d3de686bf":{"title":"Medicina","description":""},"25508345-c342-5e46-8fee-afd41e6b9dfd":{"title":"EXPLORE il Patrimonio Islamico del Mediterraneo","description":""},"26846198-61a1-5b1d-ad44-1c83a106c373":{"title":"Grottaferrata","description":""},"291efb8d-da4b-5c9b-98fb-85346d5f7f23":{"title":"Conseguenze della nascita delle cattedrali gotiche. Le opere in laterizio","description":"The beginning of the great Gothic cathedrals in Castilla and León – Burgos (1222), León (1255) or Palencia (1321) – and of the great monastic foundations – Las Huelgas in Burgos (around 1180), coincides historically with the conversion of unfinished Romanesque buildings into brick architecture.  \n  \nThe enormous amount of tithes and taxes needed to build one of these colossal works and the vested interests of all the guilds of master craftsmen involved in their construction – stonemasons, carpenters, plasterers, stucco artists or painters – in ensuring that the work lasted as long as possible, is without any doubt at all the reason that so much rural religious architecture remains unfinished and was left very badly off in so far as materials, transport and workmen were concerned.  \n  \nAway from the Camino de Santiago (The Way of St James) and apart from the great monastic centres, it is difficult to find completed Romanesque buildings. In general terms, the Romanesque buildings in this region conserve their sanctuaries and the front parts of their first bays, vaulted in the early years of the 13th century and left in an unfinished state, waiting for a chance to complete them. In this way brick architecture was popularised in Castilla, which helped to satisfy the demand for workmen for these rural buildings in a simple and economical way.","extra":{"duration":"Una giornata","et_title":"IAM;es;VIII;en;1","introd_type":"ET-short#-"}},"2bccad7b-c15a-51ff-b490-40fef5f9b524":{"title":"Erice","description":""},"31e5d2b4-692b-5e7b-9fc4-9d10025c2f3e":{"title":"Racalmuto","description":""},"333bd404-e9e3-54a8-8aa2-bb30cfc82c46":{"title":"Ariccia","description":"L'antica *Aricia* fu insigne città preromana e città di riferimento della Lega Latina, per la presenza sul suo territorio del Santuario di Diana, uno dei tre principali luoghi di culto della confederazione dei popoli latini. Le ambizioni egemoniche degli Etruschi verso il Lazio meridionale vennero stroncate alla fine del VI secolo a.C. con la celebre battaglia di *Aricia*.  \nPresente nella battaglia del lago Regillo, *Aricia* partecipò nel 493 a.C. alla stipulazione del *Foedus Cassianum*. A seguito della sistemazione della Via Appia a partire dal 312 a.C., l'abitato si spostò dall'alto dell'acropoli (attuale Centro Storico) verso la valle che si popolò di *tabernae*, magazzini, templi, edifici pubblici e mercati organizzati in un vero e proprio Foro di cui l'arco, detto “Basto del Diavolo”, costituisce testimonianza di uno degli ingressi. Numerosi aricini furono insigniti di importanti cariche pubbliche in Roma e originaria di Aricia fu anche la famiglia materna di Augusto.  \n  \nTravolta dal processo di decadenza dell'impero romano, Aricia sopravvisse all'assalto dei Vandali, ma al volgere del V secolo dovette soccombere ai saccheggi e agli attacchi delle orde barbariche dilaganti nella campagna romana, prima, e alle incursioni saracene dopo. Lentamente la popolazione locale arretrò verso l'acropoli e le zone più a monte.  \nDal 981 divenne feudo della potente famiglia dei Conti di Tuscolo, passò quindi ai Malabranca che diedero inizio ad importanti opere di fortificazione, scegliendo la zona oggi occupata dal Palazzo Chigi, per costruire una torre a difesa dell'accesso settentrionale, rivolto verso l'attuale Via dei Laghi, divenuto accesso principale all'abitato a causa dell'abbandono dell'Appia Antica. Dal dominio dei Malabranca, l'usufrutto del feudo di Ariccia di proprietà ecclesiastica, passò ai monaci di S. Anastasio alle Tre Fontane, ai Colonna, ai Monaci di Grottaferrata, ma dell'antico splendore, non rimanevano che sempre più povere rovine.  \n  \nNel 1473 divenne proprietà dei Savelli che avviarono la ricostruzione dell'abitato distrutto, dotandolo di servizi, adeguate fortificazioni e inaugurando, agli inizi del Cinquecento, la costruzione dell'imponente palazzo baronale.  \nIl feudo fu acquistato nel 1661 dai Chigi. Caso eccezionale nella storia dell'urbanistica, il borgo fu completamente riprogettato e attrezzato dal genio architettonico di Gian Lorenzo Bernini che non solo ridisegnò il Palazzo, progettò la Piazza di Corte, eresse il complesso dell'Assunta, gli Stalloni, la Porta Napoletana, ma sistemò anche la viabilità interna e qualificò il tessuto edilizio. I recenti lavori di sistemazione della Piazza hanno consentito, compatibilmente con le esigenze moderne di vita del paese, di recuperare il valore architettonico del prezioso complesso.  \n  \nNel 1854 venne inaugurato il Ponte Monumentale, una delle più grandiose opere di ingegneria dello Stato Pontifico, realizzato su commissione di Pio IX (1846-1878).  \nAriccia è conosciuta nel mondo anche come la terra della porchetta. Ovunque ad Ariccia si possono trovare botteghe e osterie (fraschette) che propongono questo prodotto tipico, i cui segreti di lavorazione risalgono a più di 26 secoli fa. La porchetta aricina non era meno richiesta (ventre falisco) nell'antica di Roma di quanto non lo sia oggi.","extra":{"info":"Per la visita di Ariccia bisogna calcolare almeno una giornata intera. Alla voce **“Itinerari”**, ci sono le nostre proposte di visita, suddivise in tre categorie: **EXPLORE Ariccia - Anche da non perdere - Per i più curiosi**. Per alcuni insiemi di monumenti, oltre alla scheda principale, possono essere consultate anche delle schede particolareggiate alla voce **“Per saperne di più”**. A tale proposito va menzionato che la maggior parte delle schede in PDF, disponibili alla voce “Per saperne di più” fanno parte del censimento del patrimonio artistico ed architettonico del Comune di Ariccia, realizzato nel 2011 dall'arch. Francesco Petrucci.  \nPer gli orari di apertura di Palazzo Chigi e le possibilità di visita degli altri monumenti vedere le schede corrispondenti. Le chiese sono normalmente chiuse tra le 12.30 e le 15.30 circa.  \n  \nSuggeriamo di abbinare la visita di Ariccia con la degustazione della famosa porchetta (vedere anche Dove mangiare) o con un'escursione a piedi nei dintorni (vedere Escursioni).  \n  \nAriccia è gemellata con  \nAmgal (Repubblica Araba Democratica del Saharawi)  \nCournon d'Auvergne (Francia)  \nLichtenfels (Germania)","prepared_by":"Museo Senza Frontiere (Saverio Capozzi) sulla base di materiale fornito da:  \nArch. Francesco Petrucci; © Museum With No Frontiers (MWNF).","how_to_reach":"**In macchina**: sulla Via Appia Nuova (SS 7), 28 km da Roma, in direzione Sud. All'entrata di Ariccia si seguono le indicazioni per il parcheggio ai piedi del Ponte Monumentale, dove un ascensore panoramico su Parco Chigi permette di raggiungere comodamente Piazza di Corte, il centro storico e la zona delle Fraschette. In alternativa si può trovare posto per lasciare l'auto in uno dei parcheggi distribuiti un po' dappertutto sul territorio comunale. Tutti i parcheggi sono a pagamento per i non residenti.  \n  \n**In treno e/o pullman**: Ariccia è facilmente raggiungibile anche con i mezzi pubblici: dalla Stazione di Roma Termini si prende il treno regionale per Albano Laziale (partenza ogni ora, [www.trenitalia.com](https://www.trenitalia.com), tempo di percorrenza 50 minuti circa). Uscendo dalla stazione di Albano Laziale si sale la scalinata di fronte che attraversa un parco e si raggiunge l'Appia Nuova (in questo tratto chiamata Corso Matteotti); si prosegue a destra e dopo 15/20 minuti si raggiunge Ariccia, costeggiando dall'alto la tomba degli Oriazi e Curiazi e attraversando il ponte monumentale in vista del Palazzo Chigi e della Chiesa dell'Assunta. Sull'Appia Nuova passa anche il minibus-navetta che collega Albano, Ariccia e Genzano (circa tre corse all'ora). In alternativa al treno si possono prendere i pullman Cotral che partono dall'Anagnina, capolinea Metro A, in direzione Velletri (circa due partenze all'ora, [www.cotralspa.it](https://www.cotralspa.it/)); in questo caso conviene scendere ad Albano Laziale e prendere il minibus-navetta che parte dallo stesso piazzale o proseguire a piedi (vedere sopra); da quando il ponte monumentale è stato chiuso ai mezzi pesanti, la fermata dei pullman Cotral nel centro di Ariccia è stata soppressa."}},"3bd2a83c-a7d1-563a-9483-3a0bae6d0e2e":{"title":"Palestrina","description":""},"44157ab4-ab4d-57d5-a66b-30b590fc13f0":{"title":"Altofonte","description":""},"57cc47d2-0ab8-5c97-9280-6d08d20d88c2":{"title":"Mussomeli","description":""},"5832c384-a296-5aad-bd78-97b1516eb533":{"title":"L'Arte Mudejar. L'estetica islamica nell'arte cristiana","description":"","extra":{"duration":"XIII Percorsi","introd_type":"other-intro#3"}},"5a03cfd5-7b41-586e-b2c8-1d86d928cbc2":{"title":"EXPLORE Portogallo","description":""},"5b35f0d9-5f54-5cad-81c1-3f3f0bd2b7b3":{"title":"Frascati","description":""},"5bf8ea89-82d0-5d58-9054-c4e95787b59c":{"title":"L'impronta del passato: chiese, sinagoghe e palazzi","description":"Among the many Mudejar buildings conserved in Toledo, those included in this itinerary are the most representative and have been chosen to illustrate both the various functions of churches, palaces, synagogues or gates in the city walls, as well as to explore the stylistic evolution of these models. These buildings are in different parts of the city, leading the visitor, therefore, through an itinerary that includes the streets and which allows the Islamic traces to be seen in the urban plan in order to appreciate the various functions of the different sectors – commercial, residential, the Jewish Quarter – which defined Toledo as a Mudejar city, the heir of the earlier Hispano-Muslim Toledo.  \n  \nIncorporated into the Crown of Castilla in 1085, the conditions of the capitulation guaranteed the Muslims who remained in the city the right to retain their goods and their religion, their language and their own judges. In this way Toledo became the prototype of what Torres Balbás called “Mudejar cities”, the result of the transformation of Muslim cities once occupied by Christians.","extra":{"duration":"Una giornata","et_title":"IAM;es;IX;en;1","introd_type":"ET-short#-"}},"5d4a3620-0251-5cbe-949d-7c8425b68093":{"title":"Taormina","description":""},"5f6974c9-bd97-584b-aace-0aa37a73d040":{"title":"Piazza di Corte e Centro Storico","description":"","extra":{"duration":"mezza giornata"}},"603250a7-4665-5a6f-8aa8-b1688e75b35d":{"title":"Bologna","description":""},"60530d47-fa51-5a8e-af81-c9cc714229b4":{"title":"Figlie di re e di nobili: attraverso i conventi delle clarisse","description":"Some daughters of kings and of the more important families of the Castile and Leon nobility swelled the nuns' communities in the region. The Cistercian and St Clare's orders gladly took them in and entrusted them relevant charges. Their economic contributions gave to many 14th–16th-century Cistercian and St Clare's convents the spacious and stately habitability which is still their characteristic.  \n  \nMaría de Padilla (?–1361) as well as her daughters Beatriz (1353–?) and Constanza (1354–?), born from her relations with Pedro I of Castile (1334-69), stayed in the unfinished palaces in Astudillo and Tordesillas. Women of the families Manrique, Castañeda, Enríquez and others bequeathed their houses and goods to the convents in Calabazanos, Carrión de los Condes and Palencia. It is difficult to find a convent in the region where a family of the local nobility did not leave their mark.  \n  \nBeside the conventual architecture, there is another distinctive style of religious architecture in the main towns of Tierra de Campos. Here, the Mudéjar artists constructed ceilings with rich interlacing, endowed the upper choirs with figurative themes representing figures of the period, and created plasterwork in chapels and pulpits, tile-works and funerary arches.","extra":{"duration":"Due giorni","et_title":"IAM;es;VII;en;1","introd_type":"ET-short#-"}},"652e2fad-3a46-50ec-8e6c-55ee7530b041":{"title":"Castelvetrano","description":""},"72058cd4-5034-59d0-8c3b-6c17e1d94b06":{"title":"Zola Predosa","description":""},"72afffaa-849c-55f5-b36f-1b9f15a46129":{"title":"Messina","description":""},"752b8a64-4b5f-5093-83ac-f64ddb048097":{"title":"Castellammare del Golfo","description":""},"75d41794-03f0-5db8-9ea7-c68f08e138a7":{"title":"L'Arte Siculo-Normanna. La Cultura Islamica nella Sicilia Medievale","description":"","extra":{"duration":"X Percorsi","introd_type":"other-intro#3"}},"774c5c46-01e9-5da1-bf38-1dcabc3034df":{"title":"Castilla-La Mancha","description":""},"7b6ac8d8-c4f7-5ed8-b381-74988545330f":{"title":"San Marco d'Alunzio","description":""},"7c6fd638-eff4-5666-aac8-d18d1bf752b3":{"title":"Castilla y León","description":""},"7fa95edb-214b-59e3-85f6-1b73261b4e3e":{"title":"Provincia di Roma","description":""},"833f4c2e-4119-57ea-b97e-cb78d3d39c51":{"title":"Castelli e città murate","description":"In the same way as the Mudejar style played an important part in the religious and civil architecture of the Middle Ages in Castilla and León, it was also a very useful style for military architecture where economy of resources and time were important assets.  \n  \nFrom the 14th century onwards, the *meseta* of Castilla and the valley of the River Ebro suffered an instability that lasted until the union of Castilla and Aragón. Some defensive systems were renewed, and the passages between the barbicans and ravelins were widened, the towers were improved with lookout turrets and other elements jutting out from the walls. In this era we no longer find enormous fortresses, but rather small castles able to lodge one family and the troops needed to protect them.  \n  \nAlongside the battering walls and drawbridges typical of the Western world, in Mudejar military architecture the keep is at one corner of the castle just as in the Hispano-Muslim citadels, the cupolas on *trompas and* the multifoil arches and the ceramics from Seville.","extra":{"duration":"Una giornata","et_title":"IAM;es;VI;en;1","introd_type":"ET-short#-"}},"8a209e09-e20c-5e03-8a7a-57147c10675c":{"title":"Lo stile Cisneros","description":"At the end of the 15th, beginning of 16th century, the Gothic style which was already in its last stages joined with Mudejar art to create a courtly art. It was the era of the Catholic Monarchs. The Reconquest was ended and Granada had fallen into the hands of Castile and Aragon. Their political project did not take long to spill over the national frontiers and the products of their commerce arrived from all sides. What was shortly to develop in Spain was in one of the most outstanding growth periods of its history.  \n  \nIn the artistic sphere, the new phenomenon of hybridisation appeared. Now the architectonic forms of Centro-European Gothic and the ornamental variants of Flamboyant Gothic were to be blended again, this time with the multicoloured and geometric decoration of Mudejar.  \n  \nThe activity carried out by Cisneros as Archbishop of Toledo and Regent (1495–1517) was especially important in his own archdiocese. The Cisneros period saw a resurge of Mudejarism thanks to the large number of Morisco artists who immigrated to Castile after the fall of Granada.","extra":{"duration":"Mezza giornata","et_title":"IAM;es;II;en;1","introd_type":"ET-short#-"}},"8d4b1b6a-4b98-58f5-9dc4-fe05a6899363":{"title":"Monteporzio Catone","description":""},"96b52a44-1c73-5c98-8aa3-d84123e2e3c2":{"title":"Edifici di culto e palazzi di Siviglia","description":"Immediately after the capture of Seville in 1248 work was begun on the mosques to convert them into Christian churches. Almost at the same time as the Muslim buildings were being re-stored, work began on new churches in which a clear dependency on the Courtly Gothic style can be seen, although this did not hide the survival of the construction techniques and compositional schemes of Islamic origin. Starting from these precedents and under the ever-increasing influence of Hispanic-Muslim art, during the 14th century the model of Seville Mudejar church originated. This type of Parish Church illustrates that the Almohad Muslim heritage and the Gothic proposals harmoniously combined.  \n  \nThe Muslim palaces were also converted into the houses of noblemen and into monasteries. This meant there was a certain degree of familiarity with Muslim architecture, which led them to adopt much of the lifestyle and culture of the people who had been defeated politically.","extra":{"duration":"Una giornata","et_title":"IAM;es;XI;en;1","introd_type":"ET-short#-"}},"9763089a-c9d5-527e-a5fa-34bb11d626af":{"title":"Mecenatismo nobiliare e monastico","description":"During the period of Almohad domination in al-Andalús, what is now Extremadura was the military frontier between the Christians to the north of the Tajo, and the Muslims to the south of the Sierra Morena. The towns in Extremadura had as a result an essentially military function, as can be seen from the important Almohad defence systems which survive at strategic points such as Cáceres or Badajoz.  \n  \nIn the mid-13th century, when the Transierra was finally conquered and with the intention of consolidating the advance of the Christians towards Andalucia, a large part of what is nowadays the region of Extremadura and which was then practically uninhabited, was given over into the control and power of different Lords. Among the landowners, the Military Orders were the ones who accepted most Mudejares.  \n  \nIt is to these political and religious organisations, which were also Military Orders, that we owe the majority of the Mudejar art works in Extremadura. To them should be added those works carried out in the Conventual Priory of Guadalupe, a Marian centre of special devotion and extraordinary historical importance in the Middle and Modern Ages.","extra":{"duration":"Due giorni","et_title":"IAM;es;X;en;1","introd_type":"ET-short#-"}},"976d26b0-ff1e-5bfa-a604-8d0261ef987f":{"title":"Mazara del Vallo","description":""},"97eb2052-294e-5762-a90a-1a870dd042d7":{"title":"Centro Storico (Da Porta Napoletana a Porta Romana)","description":"","extra":{"introd_type":"other-intro#3"}},"99d9db3e-1464-51ab-943f-121b6e7df24c":{"title":"Extremadura","description":""},"99fae180-5cc0-5865-bfd3-68b539909e42":{"title":"Itàla","description":""},"9ace23c5-bff3-507e-bacc-71dafe129e33":{"title":"Castel Gandolfo","description":""},"9b989181-85ca-5403-9ad4-8a6e2908beea":{"title":"Frazzanò","description":""},"9fa1f589-dd1b-5d78-a534-9a288fc52bdd":{"title":"Crevalcore","description":""},"a15da2ac-4665-509a-9057-ef8af7984bbc":{"title":"Monreale","description":""},"a16d6454-8872-5852-b87b-7cc858d3761e":{"title":"Sperlinga","description":""},"a51931d8-6d4d-5677-9600-e20e5a6a6f04":{"title":"Cefalà Diana","description":""},"a6ee59d7-67a1-5553-ad60-666721398733":{"title":"Cefalù","description":""},"a9146007-50e5-5104-a6a4-da29d198eafd":{"title":"Alcamo","description":"","extra":{"info":"Thermal Baths of Segesta  \nOn the border between the Comunes of Alcamo and Castellamare, on the banks of the river Caldo, there is a group of springs of sulphuric water that were already known at the time of the Arabic era,which flowed from inside the caves at a temperature of 45o C making a natural sauna.The hot water is channelled through structures of baths and  \nthermal pools, which offer the visitor the chance of some therapeutic medicinal bathing, and which is also freely usable in the few stretches of the river not restricted by cement dykes."}},"a91716a0-a73a-5580-85e9-5bec409dd8d4":{"title":"Città mudéjar: dall'Islam al Cristianesimo","description":"This itinerary includes two of the great Mudejar cities of Aragon, two border towns on the frontier of Islam. In this way we can contrast two different Medieval town plans of different provenance: on the one hand the fairly regular grid of the city of Teruel, a Christian foundation; on the other, the irregular plan of the city of Daroca, an Islamic foundation. In the former, the Mudejar towers of the parish churches are perfectly integrated into the streets, which run under them. In the latter there still persists the irregularity of the streets which run through the site of the *medina*, while those in the district built round the calle Mayor, are regular in their layout.  \n  \nThere are three essential values in the Mudejar art and architecture of Teruel, which has been declared a UNESCO World Heritage Site. First, the Mudejar ceramics from Teruel; secondly, the open character of the Mudejar style of Teruel; and thirdly, the figurative decoration on the ceiling of Teruel Cathedral.  \n  \nIn the visit to Daroca, Mudejar art appears as an alternative system to the Romanesque art of the conquerors.","extra":{"duration":"Una giornata","et_title":"IAM;es;IV;en;1","introd_type":"ET-short#-"}},"ac45321f-3cf5-5584-923f-06ea34ad4155":{"title":"Artena","description":""},"ad5deb87-622b-579d-a106-19abf17d5e56":{"title":"Campofelice di Roccella","description":""},"aeb6263b-cb4d-5927-80f3-e1d0eac262c3":{"title":"Lazio","description":""},"b42c1410-2751-5eab-8e8d-7914f6471bf4":{"title":"Minerbio","description":""},"b5cdf490-2a66-5a8a-8615-912ace476df7":{"title":"Emilia Romagna","description":""},"b81caf79-175b-5c03-95f6-c05290f93479":{"title":"Comunidad Autónoma de Madrid","description":""},"b851bd5a-801a-5687-8244-3088dfb66618":{"title":"Segesta (Calatafimi)","description":""},"ba74c92d-510d-5f0b-952e-1b317521c8d9":{"title":"Andalucía","description":""},"be254aa3-f17b-5f51-9816-49b24380fec7":{"title":"Siracusa","description":""},"c083b0b9-795e-57d4-a33c-6df3aebebe2d":{"title":"Imola","description":""},"c1592bfa-a2a2-5720-b31d-d2ef72f9f034":{"title":"Ariccia Archeologica","description":"","extra":{"duration":"due ore"}},"c3f94560-2a0e-507b-a975-f9e313d07e53":{"title":"Vicari","description":"","extra":{"info":"The “Serre” of Ciminna  \nAlong the road to Vicari there is countryside characterised by the presence of macrocrystalline chalk outcropping on the surface and rocks in the form of intriguing ruins emerging in a territory where small cultivated fields of wheat and oats, almonds and olives alternate, as well as beans, tomatoes and vines. The most scenographic and oustanding part of this land, in the municipal district of Ciminna called “*serre*” (sierras), is a natural reserve where, above all in spring and in the autumn, it is possible to observe the spectacular flowering of garrigue and a large variety of species of migratory fauna."}},"c461e6f7-a6b8-56fa-a354-a62a03c180a2":{"title":"Incoronazione dei re d'Aragona","description":"The city of Saragossa with its Cathedral of San Salvador where the Kings of Aragon were crowned, was the creative centre of the Mudejar style in Aragon and responsible for the dissemination of the style, thanks above all to the royal patronage it enjoyed. This unique style was developed in the first place in the Palace of Aljafería, an Islamic palace from the 11th century, which after the conquest of the city by Alfonso I el Batallador (the Fighter) in the year 1118, was converted into the palace of the Kings of Aragon. They conserved it and added Mudejar rooms, using for them Muslim master craftsmen.  \n  \nOur itinerary through the Mudejar part of the city of Saragossa follows the same route as the Coronation procession. The visit begins in the Mudejar rooms and the apartments of the Catholic Monarchs in the complex of the Aljafería Palace, both excellent examples of royal patronage. Then it continues through the busy district of San Pablo, with its Mudejar church and tower to finish in the Cathedral of San Salvador, in which there are magnificent testimonies to the patronage of the archbishops and Popes. The visit can be continued in the eastern part of the city, by visiting the bustling Mudejar parishes of La Magdalena, San Miguel de los Navarros and San Gil.","extra":{"duration":"Una giornata","et_title":"IAM;es;III;en;1","introd_type":"ET-short#-"}},"c9534b27-073e-5d65-b2ee-587211e29d56":{"title":"Trapani","description":""},"ca1fc68c-1ad9-564c-a57d-7649dd5fd05f":{"title":"Catania","description":""},"cba672ee-4685-57e3-a926-f3cab0c2eeae":{"title":"Explore Ariccia","description":"Arrivando ad Ariccia dal ponte monumentale sulla Via Appia Nuova, ci da il benvenuto lo splendido insieme urbanistico creato da Gianlorenzo Bernini con la piazza di Corte incorniciata da Palazzo Chigi e la Chiesa dell'Assunta. Dalle finestre del Palazzo intravediamo il meraviglioso bosco della dea del luogo, Diana nemorense, il cui culto spiega le numerose vestigia romane lungo il tratto della Via Appia Antica che attraversa il territorio di Ariccia."},"d02f828a-94b1-5f27-847f-12d5e5626d15":{"title":"Roma","description":""},"d28ea8f6-3c9a-5669-bef5-3ab93ae9baf7":{"title":"Zagarolo","description":""},"d48a5f13-4a3e-5fb9-8c0e-e2177bef4699":{"title":"Forza d'Agrò","description":""},"d658deb8-46ec-5350-a6e2-3cf1269e3acf":{"title":"Santa Maria di Galloro","description":"","extra":{"duration":"un'ora"}},"ea2f3066-4700-52c3-bad7-e847b6040af1":{"title":"Agrigento","description":"","extra":{"info":"The Stairs of the Turks (La Scala dei Turchi)  \nGoing towards Agrigento, one crosses a valley characterised by a thick group of Saracen olive trees, that is to say “*that olive tree*” as Leonardo Sciacia writes, “*with a twisted trunk, of dark cracks; as though being tortured and almost hearing the groans*”. Leaving the main state road for the road to Porto Empedocle, on the eastern side towards the sea, between the provincial road and the beach, there is a continuous wall of chalk hills, named the “Stairs of the Turks” on account of its singular configuration. These hills provide a grandiose phenomenon of the erosion caused by water and the atmospheric agents, which dig deep ditches between the white marly slopes; the cliff is punctuated by small and attractive inlets. Popular legend links this point to the pirate raids of the 15th and 16th centuries."}},"ea66069e-07f3-5e7c-b2ec-99017d856002":{"title":"Aci Castello","description":""},"eadb3505-da7f-5559-bfb2-8613950c824c":{"title":"Paternò","description":""},"eb77a944-ef14-5e92-8214-8217fdc11fd5":{"title":"L'aljarafe di Siviglia","description":"One of the most important regions of the province of Seville, and one that has always had the most connection with the capital, is the Aljarafe. Its name comes from the Arabic *as-saraf,* which can be translated as “height” or “ a slightly higher place”. In fact this is a sort of *atalaya,* which looks down over the city of Seville and a large part of the valley of the River Guadalquivir.  \n  \nIn this area, to the west of the city of Seville, there have been many great estates since Medieval times, belonging to the Military Orders, the Church and the aristocracy. Its population changed significantly as a result of the Conquest of Seville in the year 1248, when an important contingent of Christians joined the numerous groups of Muslims who decided to stay in the district. The situation changed after the uprising of 1264–1266 when the expulsion of the Muslims and the disappearance of their settlements was decided. All of these facts had an important effect on the chronology and character of the Mudejar work in this district.","extra":{"duration":"Una giornata","et_title":"IAM;es;XII;en;1","introd_type":"ET-short#-"}},"ebe4f8fd-a03e-5998-9fdf-008a71a34c31":{"title":"Sambuca di Sicilia","description":""},"ebfa1c43-8ad2-5522-a54a-0db5c2c48e88":{"title":"Pieve di Cento","description":""},"ec3745fa-655d-586d-8239-7f4391989cf0":{"title":"Sciacca","description":""},"edc3f9f1-c4c9-5cbb-abff-f4cfb15d91d5":{"title":"Palermo","description":""},"ee374e2e-9d6c-5f62-9cbf-2e4a7816966e":{"title":"Rometta","description":""},"f1718c2e-9895-5ad7-a5fc-809e8406b8fd":{"title":"Adrano","description":""},"f28cdfeb-09f6-5926-aaa9-27497c90a43b":{"title":"Caccamo","description":""},"f82177bc-01e2-52ae-b16e-800af33271cb":{"title":"Aragón","description":""},"fc2d5113-417f-58ce-a496-e257ed8b86ec":{"title":"Rodrigo de Mendoza, marchese di Zenete: dal Castello di La Calahorra all’Albayzín","description":"This two-day itinerary to some extent re-creates the historical route between the district of the Marquesado or estates of the Marquis of Zenete and the city of Granada. This route linked the country retreat of Rodrigo de Mendoza in his Castle-Palace, La Calahorra, with the two properties he began building in Granada: a villa on the outskirts of the city on the site of a Moorish *almunia*, or garden, a palace with Mudejar characteristics in the very centre of the Albaicín.  \n  \nThe north side of the Sierra Nevada became a magnet for the Spanish Muslims from the end of the 15th century until the expulsion of the Moriscos in the 17th century. This was the result of the Safe-Conduct Policy issued by Cardinal Mendoza in 1490, inviting any Muslim who was fleeing from the frontier with Castilla to settle in this area of the Granada province.  \n  \nThe building systems of Mudejar, characterised by a unique way of using wood in roofs and frameworks, were reflected in the urban physiognomy and in the buildings of a whole series of places in the province of Granada as evidence of a past characterised by cultural symbiosis.","extra":{"duration":"Due giorni","et_title":"IAM;es;XIII;en;1","introd_type":"ET-short#-"}},"fe47e0d3-4965-52ff-94e7-f4ec3598a70d":{"title":"Caronia","description":""},"feb49d2c-78be-5d99-ba33-f99e6c94e78e":{"title":"Sasso Marconi","description":""}}

package/translations/collections.pt.json

@@ -0,0 +1 @@
+{"01a7fa99-c5d0-5d91-9ed4-e4777a00cdf8":{"title":"Sicily","description":""},"1fe7b005-0804-51de-9ff3-f38214ab42b1":{"title":"Roman Castles","description":""},"774c5c46-01e9-5da1-bf38-1dcabc3034df":{"title":"Castilla-La Mancha","description":""},"7c6fd638-eff4-5666-aac8-d18d1bf752b3":{"title":"Castilla y León","description":""},"7fa95edb-214b-59e3-85f6-1b73261b4e3e":{"title":"Província de Roma","description":""},"99d9db3e-1464-51ab-943f-121b6e7df24c":{"title":"Estremadura","description":""},"aeb6263b-cb4d-5927-80f3-e1d0eac262c3":{"title":"Lazio","description":""},"b81caf79-175b-5c03-95f6-c05290f93479":{"title":"Comunidad Autónoma de Madrid","description":""},"ba74c92d-510d-5f0b-952e-1b317521c8d9":{"title":"Andalucía","description":""},"f82177bc-01e2-52ae-b16e-800af33271cb":{"title":"Aragón","description":""}}

package/translations/countries.ar.json

@@ -0,0 +1 @@
+{"are":{"name":"ألإمارات ألعربية"},"aut":{"name":"النمسا"},"aze":{"name":"أذربيجان"},"bel":{"name":"بلجيكا"},"bhr":{"name":"ألبحرين"},"can":{"name":"كندا"},"che":{"name":"سويسرا"},"com":{"name":"جزر ألقمر"},"cze":{"name":"جمهورية التشيك"},"deu":{"name":"المانيا"},"dji":{"name":"جيبوتي"},"dnk":{"name":"الدنمارك"},"dza":{"name":"الجزائر"},"egy":{"name":"مصر"},"esp":{"name":"اسبانيا"},"fra":{"name":"فرنسا"},"gbr":{"name":"المملكة المتحدة"},"grc":{"name":"اليونان"},"hrv":{"name":"كرواتيا"},"hun":{"name":"هنغاريا"},"irl":{"name":"أيرلندا"},"irq":{"name":"ألعراق"},"ita":{"name":"ايطاليا"},"jor":{"name":"الاردن"},"kwt":{"name":"ألكويت"},"lbn":{"name":"لبنان"},"lby":{"name":"ليبيا"},"mar":{"name":"المغرب"},"mrt":{"name":"موريتانيا"},"mys":{"name":"ماليزيا"},"omn":{"name":"عمان"},"prt":{"name":"البرتغال"},"pse":{"name":"فلسطين"},"qat":{"name":"قطر"},"rou":{"name":"رومانيا"},"sau":{"name":"ألسعودية"},"sdn":{"name":"ألسودان"},"som":{"name":"ألصومال"},"svn":{"name":"Slovenia"},"swe":{"name":"السويد"},"syr":{"name":"سوريا"},"tun":{"name":"تونس"},"tur":{"name":"تركيا"},"ukr":{"name":"أوكرانيا"},"usa":{"name":"الولايات المتحدة"},"xxx":{"name":"ألمجال العام"},"yem":{"name":"أليمن"}}

package/translations/countries.cs.json

@@ -0,0 +1 @@
+{"cze":{"name":"Czech Republic"},"hrv":{"name":"Croatia"},"hun":{"name":"Hungary"},"pse":{"name":"Palestine"},"svn":{"name":"Slovenia"}}

package/translations/countries.de.json

@@ -0,0 +1 @@
+{"aut":{"name":"Österreich"},"aze":{"name":"Aserbaidschan"},"bel":{"name":"Belgien"},"che":{"name":"Schweiz"},"cze":{"name":"Czech Republic"},"deu":{"name":"Deutschland"},"dza":{"name":"Algerien"},"egy":{"name":"Ägypten"},"esp":{"name":"Spanien"},"fra":{"name":"Frankreich"},"gbr":{"name":"Großbritannien"},"hrv":{"name":"Croatia"},"hun":{"name":"Hungary"},"ita":{"name":"Italien"},"jor":{"name":"Jordanien"},"mar":{"name":"Marokko"},"mys":{"name":"Malaysia"},"prt":{"name":"Portugal"},"pse":{"name":"Palästina"},"svn":{"name":"Slovenia"},"swe":{"name":"Schweden"},"syr":{"name":"Syrien"},"tun":{"name":"Tunesien"},"tur":{"name":"Türkei"}}