For my doctorate, I have studied Latin literacy in this society, and attempted to situate the written record as a product of the world that it seemingly describes. By tracing the lifecycle of the charter, from process of conception to mechanics of creation to preservation and reuse, and exploring their participation in a literate framework for social practice, through citation of other charters as well as legal and religious authorities, it emerges that actors and actions were constrained within a network of texts, which functioned as a tool of lordship, albeit one wielded by proxy via scribal expertise.
The same Latin charters contain a multiplicity of Arabic names for persons, places, objects, and concepts, suggesting an Islamic cultural presence in Christian Spain, and in my current research, I am reexamining the nature of this phenomenon. Past historiography committed to closed frontiers between Christians and Muslims has invented, by way of an explanation, a mass migration of Mozarabs, or Arabicized Christians, in exodus from persecution in Islamic Spain, but the foundations of this narrative are flawed. I propose to reconceive the frontier as permeable, crossed regularly by diplomats, rebels, traders, and captives, and thus, that the 'Mozarabic migration' misrepresents a period of multifaceted interreligious contact.