XXX Международный конгресс ИИСАА. 19–21 июня 2019 г. Т. 1

Секция II 106 XXX Международный Конгресс по источниковедению и историографии стран Азии и Африки RE, C, 272.35: 1512, 1 rº). Afterwards, in June 1526, he was assigned, together with Pedro de Godoy, to the negotiation of a peace treaty with the Sultan of Tlemcen, Abū Ḥammū III (Aguayo Spencer 1986, 23). Later, on November 9, 1526, he was commissioned as an inquirer ( pesquisidor ) to go to a series of localities in North Africa, Vélez (Bâdis) and Tetuán, among others, to investigate the contraband that had been taking place between the ports of the Kingdom of Granada and Muslim territory (López Beltrán 1985, 310). This mission was still underway in the June of 1527 (López de Coca Castañer 1993, 226–227). In this same territory, Quiroga also became familiar with the imperial policy toward cultural minorities. In this way, it can be seen that, since 1525, the emperor, with the support of General Inquisitor Alonso Manrique, maintained a double- sided policy regarding the Moorish population of Spain: on the one hand, it sought its definitive assimilation into Christian society; and, on the other, it moderated repressive measures, while applying non-aggressive integration formulas. This policy was reflected in the conclusions reached in the session of the Royal Chapel of Granada in the summer of 1526 and in the legislative measures derived therefrom (Benítez Sánchez-Blanco, 2001). This system was not altruistic as such but sought to maintain social order, assimilate the non-Christian population into Christian society, while also upholding a profitable tax system in the interests of the Crown through a three-pronged strategy: firstly, to ensure a cultural minority as payers of double tributes, not only because this same minority was subject to special taxes as a religious minority, but also to ordinary taxes that were to be paid without any palliative measures being applied, since any exemptions were exclusively applicable to Christian-old settlers; secondly, to ensure the maintenance of a pre-conquest tax system favourable to the interests of the Crown; and thirdly, to obtain additional contributions from the minority concerned due to the promise of continuity in the moderate policy of cultural integration (Castillo Fernández, Muñoz Buendía 2000). In Oran the same policies were followed as in the rest of the Kingdom of Granada, and thus, for example, in the lease of the rents of 1512, it was sought to preserve the customary uses “in time that was of Moors” (Gutiérrez Cruz 2012, 287). A“peaceful crusade” of conversion to Christianity was also undertaken with regard to the Muslim and Jewish population, in the case of those who were freemen, as well as those who were slaves (Alonso Acero 1999). Apart from imperial policy, the daily treatment of Jewish, Muslim, and Christian merchants, along the frontier line, was an example of the overcoming of cultural and religious barriers in benefit of other interests, in this case, those of commerce (López de Coca Castañer 1993, 229–230). Conclusions: the Results of Quiroga’s intervention As an investigator judge ( juez de residencia ), Quiroga intervened in conflicts among merchants of different nationalities and faiths, while trying to correct the