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* This article is part of the broader research project ‘Islam 2.0: cultural markers and religious markers in Mediterranean societies in transformation’ (FFI2014–54667-R). The research leading to this paper received funding from the European Research Council under the European Union’s Seventh Framework Programme (FP7/2007–2013) ERC—grant agreement 323316—project CORPI, ‘Conversion, Overlapping Religiosities, Polemics, Interaction: Early Modern Iberia and Beyond.’ Special thanks for their support to Bernardo Antonio González, Elena Arigita and David Stenner.
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