These Ceramic Tiles in Spain and Portugal Tell the Story of Globalization
Azulejos remind us that globalization has been shaping art, politics, and culture for centuries.

Wander through the streets of Seville or Porto, and you'll find yourself immersed in a world of color and intricate patterns. Elaborately painted tiles, called azulejos, adorn churches, palaces, train stations, and sidewalks.
These tiles are more than mere decoration—they're storytellers, chronicling centuries of cultural exchange, artistic innovation, and political power in Iberia. Some whisper tales of ancient civilizations; others speak of grand adventures. Above all, azulejos reveal the story of a region that has long been at the forefront of globalization.
The story of azulejos begins with the Muslim conquest of the peninsula. In the year 711, the Moors swept into the Iberian Peninsula from North Africa, bringing advanced ceramic techniques from the Muslim world. Their hallmark was the art of zellij, an Islamic mosaic style made from hand-chiseled tiles arranged in intricate geometric patterns. Symmetry and abstraction dominated these designs, with motifs inspired by plants, calligraphy, and geometry—a reflection of the prohibition against depicting living creatures in Islamic art. The result was stunning: Walls and courtyards shimmered with patterns inspired by nature and mathematics.
For nearly 800 years, Moorish rule brought cultural and technological advancements to cities such as Córdoba and Granada. They became hubs of tile-making innovation, with artisans developing precise interlocking designs, vibrant glazing techniques, and kilns capable of producing durable ceramics. The Alhambra palace in Granada stands as a monument to this era. Its designs were a political statement—symbols of power and authority that reflected the wealth, sophistication, and influence of the rulers who commissioned them. It was during this time that the term azulejo (derived from the Arabic al-azulayj meaning "small polished stone") came into use.
By the late 1400s, the tides had turned. The Catholic monarchs reclaimed the peninsula, driving out the Moors and reasserting Christian dominance. But the allure of Moorish architecture was too strong to resist. Instead of erasing the Islamic aesthetic, the new rulers embraced it, commissioning Muslim artisans to craft tiles for their churches, palaces, civic buildings, and homes. This fusion of cultures gave rise to the Mudéjar style, which merged intricate Islamic techniques with Christian themes.
Seville's Real Alcázar is one of the finest examples of this phenomenon. Originally a Moorish fort, it was transformed into a palace for Christian rulers after the Reconquista. Inside, the tilework tells the story of adaptation, harmoniously blending Islamic techniques with Christian iconography.
In the 16th century, with Christopher Columbus' voyages opening the Americas to Europe, Seville became a gateway for transatlantic trade. Among other new influences to the Iberian Peninsula were Italian merchants, who brought with them the technique of maiolica—a method of painting on tin-glazed pottery that allowed for more vibrant, detailed designs. This method revolutionized azulejo production, allowing artisans to depict more complex narratives on the tiles.
The tiles didn't just remain in Europe—they traveled with explorers, adorning homes and official buildings in colonies from Cuba to Peru. In these distant lands, azulejos were reshaped by local tastes, carrying the marks of globalization long before the term existed.
While azulejos gained prominence in Spain, they became a defining feature of Portuguese identity. After visiting Seville in 1498, King Manuel I fell in love with the geometric-patterned tiles. The king brought tiles back to decorate his palace in Sintra, which still houses one of Europe's largest collections of Mudéjar tiles. The Portuguese soon innovated beyond Spanish influences, creating grand murals that celebrated the country's maritime power and its pivotal role in global trade. By the 17th century, Portugal's maritime trade with China and the Dutch introduced new artistic inspirations, creating the iconic blue-and-white azulejos.
In the 18th and 19th centuries, advancements in industrial technology changed everything. Factories in Lisbon and Aveiro began mass-producing azulejos, using molds and machine-printed patterns to reduce costs. What had once been a luxury reserved for churches and palaces became a common feature in middle-class homes and train stations. Tiles became an everyday staple but they continued to carry their cultural heritage, preserving centuries of artistic tradition in their designs.
Azulejosare more than art—they are history embedded in ceramics. They remind us that globalization isn't a modern phenomenon; it's been shaping art, politics, and culture for centuries. Whether you're tracing the geometric patterns of the Moorish zellij in Granada, strolling through the tiled courtyards of Seville, or marveling at Lisbon's murals in train stations, each azulejo is a testament to the enduring connections between past and present, local and global.
This article originally appeared in print under the headline "Centuries of Trade Reflected in Ceramic Tiles."
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Gay.
The tiles tell the stories of rape, murder, colonization, and wealth confiscation on a global scale.
the Story of Globalization
Oh boy. Your equating globalization to the invasion by a hostile foreign power... and you think that is a winning argument. Globalization is supposed to be about the free exchange of goods and service between countries. Its supposed to be refuting earlier human activity like the Moors invading - killing, slaving and raping along the way - in order to get goods and services.
It is an exceptionally strange argument to make that "globalization" goes hand in hand with imperial conquest.
"For nearly 800 years, Moorish rule brought cultural and technological advancements to cities such as Córdoba and Granada."
Muslims uplifting those backwards Western Europeans. One of the favorite myths of self-hating Western Academics.
The moor you know, the moor you question.
Globalism uber alles.
Dear Reason,
For the love of god, get someone at the editing wheel again.
If your goal was to endorse globalism, I have a hard time thinking of any worse way to do so. If tiles spread forcibly through Muslim and then Imperial conquest are marks of globalization, then so is slavery, cultural genocide and resource theft- you know, all the things that Marxists attribute to capitalism.
It isn't that this thesis is wrong, per se. It is that it is half baked. It is the sort of article where a good editor would say, "Yes, there is something there...let's spend a 30 minute meeting talking through some concerns." That clearly wasn't done.
The lede, which is generally written by the editor, not the author, tells us everything we need to know about the editor's mindset: "globalization has been shaping art, politics, and culture for centuries."
So as far as the editor is concerned, the only thing that matters is that goods were traded over borders. That these tile methods were brought by conquerors, crafted by artisans on conquered land, and used to *forcefully* overwrite the art, politics and culture of the conquered people doesn't seem to enter the head of the editor.
Anyone with a Reasonable interest in rhetoric has to know that this article will be used more by marxists pushing "Globalism is Imperialism" than by people pushing "globalism is freedom". The editor and author should have identified this and considered how to avoid such silly conflations. Instead this article completely ignores the violence that accompanied trade in the era of imperialism. It talks of the tiles "traveling" with "explorers" to the New World, glossing over a lot of...not libertarian...behavior that went with that travel.
A better article would have contrasted imperialism with globalism instead of equating them. The author could have teased out the similarities, but shown how the advance of free trade, the reduction of barriers, and the abandonment of forced conquest all bring these interesting stories without the very real tradeoff of genocide and oppression.
But again, that would require an editor who is interested in ideals and rhetoric, rather than filling their article quota for the month.
Well said.
A better article would have contrast
This paragraph in particular.
Reason doesn't get it. Romans conquering and bringing trade throughout their empire was good because Romans. Muslims conquering and bringing trade throughout their empire was bad because Muslims. See the difference? You're supposed to judge based upon who, not what.
It looks like the baboons of the commentariat have already started flinging poo around
Everyone meet JFear, master of projection.
As of this writing, all except one comment was discussing the rhetorical peril of equating "globalism" with conquest and imperialism. JFear, on the other hand wrote a single sentence insulting the commenters and complained about poo-flinging.
His self parody knows no bounds.
No kidding. I thought he might actually agree with your comment above.