LAUSR

the 1609–1614 expulsions, Morisco families could and did find ways to gain support of local priests to be acknowledged as loyal Christians who could remain. Nonetheless the suspicion that they and others faced, also glimpsed in the precarious position of the Ramírez family studied by O’Banion, placed pressures on their ability to thrive. Physical spaces become suggestive as sites that shaped responses to the constraints of surveillance of marginalized communities: the Seville prison described by Mohamed Saadan in which Mateo Alemán might have encountered Fernando Muley, accused of plotting a Morisco rebellion, and mulled over the implications of false accusations of treachery. Román Ramírez’s garden becomes for O’Banion a secluded place where Deza’s Moriscos could gather to observe Islam. Jennings comments on the architectural projects of Converso families that conveyed through their magnificence the nobility of lineages and their support for Spanish religious and political projects. Like its predecessors, this volume provides an important touchstone for scholars working on conversion and religious identity in the Iberian world. Several authors suggest new directions for research, including Luis F. Bernabé Pons’s call for paying closer attention to the role of mysticism among Moriscos whose encounters with sufism could be complementary to the Christian mysticism increasingly embraced by the alumbrados, or the popular devotional practice of imitatio Christi. We must continue to move away from viewing Moriscos and Conversos through a binary lens and look at the richness of their lived experience as individuals who sought creative ways to adapt to religious changes, to confront prejudice, and to sometimes adopt and contribute to the lifeways and beliefs of multiple religious traditions.