The research continues to look at this transformation on both the rural and urban levels, analysing factors such as the changes brought about to agriculture with the introduction of the feudal system, something unknown to the Islamic world, and the abandonment of Islamic rural settlements after the Christian conquests. While these factors are important to the re-Christianisation process, the transformation of the urban topography, particularly that of the Friday Mosque, is where the process can be truly viewed. Both Islamic Valencia and Granada had a Friday Mosque that served as the centre for worship for the cities. However, upon the Christian conquests in 1238 and 1492 respectively, both mosques were one of the first targets for the re-Christianisation process, yet the difference between their transformations to Christian cathedral’s was drastically different. Both the written and archaeological record show that Valencia’s Mosque was not demolished in the immediate aftermath of the city’s fall to James I in 1238 but was symbolically converted to a Christian cathedral. Its physical transformation only occurred from 1262 onwards and was still undergoing changes in the mid-18th century. In Granada’s case however, the opposite occurred, due to the abovementioned harsh attitude taken by Isabella I and Ferdinand II against the Muslim, and Jewish, populations in the city, and as a result the Friday Mosque was torn down and started to be rebuilt as a Christian Cathedral by 1521. It is here that the difference in rate is shown in the re-Christianisation of Valencia and Granada. Therefore, while the process occurred in both cites/regions, Granada, which had a much stronger Islamic culture by 1492, was forced to undergo the process at a much faster rate because of its status as the last Muslim Kingdom in Iberia, sending a symbolic message of ‘Christian superiority’ to the rest of the Islamic world. Yet Valencia’s transformation, which occurred when Islamic power in al-Andalus was still significant, occurred at a much slower rate because the Islamic communities there had a haven to flee to, Granada, had they not wanted to convert to Christianity or live under Christian rulers. Therefore, the pressure put on the population of Valencia was much less than that put on the population of Granada some two hundred years later.
It is my hope that this article has given you, the reader, an introduction to the re-Christianisation of Iberia. As already mentioned, there are other factors of interest that make up my undergraduate research and I encourage anyone who is interested in finding out more, to read my research. The research attempts to go past the black and white nature of crusading and show that the blending and introduction of a different culture influences all levels of society. Cities like Valencia and Granada did not become Christian overnight, it took time to occur, but did not necessarily occur in the same way, as has been highlighted in the dissertation research and, hopefully, this article.