Well, the paper submissions are coming in, whch is very gratifying (though you still have two days to submit yours! Go on!*), and in the meantime I have been to Turkey and back and had food poisoning and recovered, and teaching is very nearly about to start. I’m often unsure when I look at my life that I really expected it to be like this when I finally ‘made it’, but here we are. And it seems to be a bit more than a week since I said anything here so it must be about time, and what it seems to be about time for is reporting on recent achievements, in the hope that at some point I will actually catch up to the genuinely recent ones. But right now, I have something from the end of March last year to bring to your attention.
At that time, there appeared in the world this rather hefty volume, the Routledge Companion to Iberian Studies, edited as you see by Javier Muñoz Bassols, Laura Lonsdale and Manuel Delgado. And of course, the reason that I mention this is that I am one of the literally-fifty authors therein contained. Witness!
This really happened because I ate lunch with Laura Lonsdale occasionally for a period of three years, but it’s real work despite the inside connection. This chapter represents the first substantive thing to come out of my ‘new direction’ on frontiers, and it aims basically to set the chronological limits of what I think of as ‘my’ period of the Christian-Islamic frontier in the medieval Iberian Peninsula, that being the one in which it didn’t, overall, move very much. In it, therefore, something like a standing frontier society can genuinely be spoken of. Subsequent periods, in which that was instead a dynamic, and forever normalising, frontier society are no less interesting, perhaps more so for some questions, but I argue here for a coherence of that static interval as a historical period and, further, that the fact that it doesn’t clearly belong in the narrative of the eventual expulsion of ruling Islam from the Peninsula, and so doesn’t really serve the teleology of the modern nation state, shouldn’t exclude it from study. After all, in the year 1020 Navarra was basically ruling what would become Northern Spain. That never happened again but that doesn’t stop it being interesting, and yet there’s almost no work on it, especially in English.1 So I argue here that the Christian-Muslim frontier 718-1031 was different from other frontier situations of the peninsula and set up dynamics of its own, which we should look at more.
This was an important publication for me in a number of ways. In the first place, I think it’s quite good, which is always heartening. Secondly, as you can see above, it is the making in print of a case I have often had to make in conversation for my period of study. Thirdly, it is the first of what I hope will be many things I write about frontiers, but which circumstances keep combining to push back compared to my other work. But fourthly, you may have noticed, if you happen to keep track, that publication had rather dried up for me after 2013. After a pretty steady output of stuff either accruing from my Ph. D. or other projects I was employed upon, and a real boom of stuff in 2013, I had out a review and two book chapters in 2014, neither of them on my cutting edges of research, only a privately-published exhibition booklet in 2015 and nothing at all in 2016.2 It wasn’t that I wasn’t producing stuff, but misfortune after misfortune struck it: things were not accepted, things that were accepted were delayed (and still are…) and there are still worse stories I shall tell in their due season. It was, therefore, something of a relief when the bad patch finally ended. There are more to report after this, but this is the one that turned the tide. I humbly recommend it to the audience. The actual citation:
Jonathan Jarrett, “Before the Reconquista: frontier relations in medieval Iberia, 718–1031” in Javier Muñoz-Bassols, Laura Lonsdale and Manuel Delgado (edd.), The Routledge Companion to Iberian Studies (London 2017), pp. 27–40
Boring statistics, because I still like those: unlike most of my work, this was never presented live. I wrote it, pretty much to order, in Birmingham in June 2014, in conjunction with another related article which is the subject of one of those worse stories just mentioned and never came out. I took it through two more drafts even before I had a response from the editors, largely because of the development of the companion piece, but the actual version for review in light of editors’ comments went in in July 2015, and the post-review version in December 2016. After that point, as you can see, things moved fairly fast, but still, time from first submission to print is a pretty desultory two years nine months, worse even than my average such interval. But when it did come out, it was very gratefully received!
* Wow, in fact, two more submissions even as I’ve been writing this!
1. Predictably, now that I check there is actually more than I realised, principally conference volumes resulting from the millennium of this unusual episode. I knew about Ángel Juan Martín Duque, Sancho III el Mayor de Pamplona: el rey y su reino (1004-35) (Pamplona 2007) but not about Ante el milenario del reinado de Sancho el Mayor: un rey navarro para España y Europa (Pamplona 2004)—though this seems mostly not to be about Navarra—Isidro Gonzalo Bango Torviso & María del Carmen Muñoz Párraga (edd.), Sancho el Mayor y sus herederos: el linaje que europeizó los reinos hispanos (Pamplona 2006)—almost entirely art history—or Gonzalo Martínez Díez, Sancho III el Mayor: Rey de Pamplona, rex ibericus (Madrid 2007), so I have some reading to do if I can get hold of any of these. There’s still nothing in English at all beyond two encyclopedia entries by Teresa Earenfight and snippets of books by Roger Collins as far as I can see, however, and there are few who snippet better but it’s still not what you could call deep analysis.
2. I seem not even to have graced the booklet with a blog entry! It should therefore at least get a citation, which is: Jonathan Jarrett, Inheriting Rome: the imperial legacy in coinage and culture (Birmingham: the Barber Institute of Fine Arts 2015).