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It's the intention of this work to try to demonstrate, through examples linked to liturgical and secular references, the survival of Judeo-Spanish over time, without forgetting why it seems more appropriate to think about the idea of continuities and not ruptures after the expulsion of 1492 and certain aspects related to the attacks carried out in Hispania against Jews and converts. Our focus will be the durability of the ties underlying the identity brands of yesteryear. [ABSTRACT FROM AUTHOR]

El Sefer ha-Qabbalah, el Libro de la Tradición de Abraham ibn Daud es una crónica sefardí de los hitos fundamentales de la historia del pueblo judío. El estudio de Ibn Daud es una historiografía donde lo cronológico queda acotado dentro de un ámbito referencial de amplia magnitud y trascendencia: su significación soteriológica. El historiador, Ibn Daud, acoge en su crónica un conjunto de mitologemas que convierten a la historia en una mitología actualizada y al futuro en esperanza. Nuestro propósito en este artículo es reflejar el énfasis de Ibn Daud por mostrar a Sefarad como un mito y como estadio anterior a un futuro cuyo cumplimiento ese propio mito convierte en cercano.

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Este artículo pretende contribuir a esclarecer el auge de la aparición de tantas «llaves» de las casas que los antepasados de los sefardíes poseían en la Península Ibérica antes de la expulsión de 1492, reconstruyendo los datos extraídos de periódicos y escritos de diversa índole a través de los siglos.

ÖZ: Bu çalışma Fransız yazar Marcel Cohen’in 1985 yılında Madrid’te Ladino dilinde yayınlanan Kayıp Bir Ladino'nun İzinde adlı eserindeki bellek ve kimlik öğelerinin yapıbozumcu bir yaklaşımla inceler. Cohen’in metni Sefarad Yahudilerinin kolektif kimliğini 1492'de İspanya'dan sürülmelerinden Osmanlı İmparatorluğu'nun yükselişi ve düşüşüne, oradan günümüz Fransa'sına uzanan geniş bir tarihsel bağlam içinde ele alırken, sürgün, çokdillilik, azınlık statüsü, asimilasyon ve yerinden edilme gibi soruları da bir araya getirir. Cohen'in Kayıp Ladino'yu yazmaktaki temel kaygısı, Sefarad toplumunun kayıp dünyasını yeniden inşa etmektir. Bunu, çocukluğunda kalan ve neredeyse ulaşılmaz Ladino dilini kullanarak, Sefarad gelenekleri ve kültürel tarihinden bahsederek, araya Ladino şiir ve şarkıları ekleyerek, anımsayarak ve hayal ederek yapar. Bu çalışma yapıbozumcu eksende metni yeniden değerlendirerek, metnin geleneksel bir diyaspora anlatısının yapacağından daha fazlasını sunduğunu savunur. Dilbilimsel ve metinsel boşluklar, sürçmeler, kararsızlıklar ve tutarsızlıklar anlatıda merkezî bir çatışmaya işaret eder. Bu çatışma, yuvayı etrafı güvenli bir şekilde çevrilmiş ve sabit bir mevcudiyet olarak hayal etmek ile, onun aslında istikrarsızlaşmış ve sarsılmış doğasını, ve ona kavuşmanın geçiciliğini kabul etmek arasındadır. Metnin söyleşimsel (dialogic) doğası, Cohen'in köklerin ve yuvanın kaybına ve çözülmesine yaptığı vurguya meydan okur, belleğin ve benliğin farklı konfigürasyonlarını hayal eder. ABSTRACT: This article focuses on French author Marcel Cohen’s In Search of Lost Ladino, written in Ladino published in 1985 in Madrid, and analyzes questions of memory and ethnic identity in the work with a deconstructive approach. Lost Ladino brings together questions of exile, multi-lingualism, minority status, assimilation and uprooting, while exploring Sephardic collective identity within its larger historical context, from the 1492 expulsion from Spain, to the rise and fall of Ottoman Empire and to contemporary France. Cohen’s central concern in writing Lost Ladino is to reconstruct the lost world of Sephardic community. He does so by using an almost inaccessible childhood language; by giving accounts of Sephardic customs and cultural history; by incorporating the heritage of Ladino poetry and songs, and by acts of recollection and imagination. By rereading the text through deconstructive analysis, this article argues that it offers more than a conventional diaspora narrative. Linguistic and textual gaps, slips, ambivalences and inconsistencies point to a central conflict in the narration, between imagining home as a securely enclosed and fixed entity and acknowledging its destabilized version grounded in the recognition that unity is transitory. The dialogic nature of the text challenges Cohen’s emphasis on loss and dissociation and uncovers its potential to imagine other configurations of belonging.

El presente artículo da a conocer un dirham inédito del primer califa de al-Andalus, acuñado en la ceca de Madīnat al-Zahrā’ el año 337/948-949, con una inscripción en hebreo. Tras la descripción del ejemplar, se ofrece un análisis de la evolución epigráfica del nombre de ceca Madīnat al-Zahrā’ en las monedas califales, partiendo del estudio de ochocientos setenta y dos dirhames conservados en el Museo Arqueológico Nacional de Madrid, que pone de manifiesto la singularidad de la pieza estudiada en el contexto de las emisiones califales. Por otro lado, se analiza la aparición de leyendas hebreas en la moneda islámica occidental, lo que permite ofrecer una posible lectura del término hebreo que figura en el ejemplar. La pieza que se presenta es el único testimonio monetal con el que contamos de la presencia de sefardíes en la corte andalusí durante el califato de ‘Abd al-Raḥmān III, en un momento en el que la figura de Ḥasday b. Šaprūṭ desempeña un papel destacado en ella.

En la historia de los jázaros, su conversión al judaí­smo es un hecho determinante que ha suscitado el interés de los investigadores desde hace décadas. Para estudiar tal suceso, cómo se produjo o si realmente tuvo lugar, la información proporcionada por judí­os de la Pení­nsula Ibérica es de gran importancia. Con este trabajo queremos presentar dichas fuentes y quiénes fueron sus autores con el objeto de ponerlas en valor y darlas a conocer haciéndolas accesibles para investigadores presentes y futuros con interés en el tema.

Copyright of Trabajos y Comunicaciones is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores some of the fictional work of Esther Bendahan, one of the very few Spanish writers of Moroccan Sephardi descent living in Spain today. Her novels, Soñar con Hispania (co-written with Esther Benari, 2002) and Déjalo, ya volveremos (2006), as well as her short story "Condecoración" (2016), explore what it means to "return" to Sepharad in contemporary Spain. Bendahan's writing captures with particular poignancy the difficulty of avoiding well-established clichés when speaking for and about Sephardi Jews in Spain. These time-sanctioned myths still provide the available grammar through which it is possible to speak, and to be listened to, as Sephardi Jews in Spain. This article shows how Bendahan's fictional work explores and negotiates with this available grammar. [ABSTRACT FROM AUTHOR]

The primary aim of this chapter is to analyse the alignment between multidirectional memory and literature. Michael Rothberg's multidirectional memory model is scrutinized so as to elucidate how this approach works in fiction. The chapter further analyses the rhetorical concept of polyacroasis, proposed by Tomás Albaladejo in 1998 in order to analyse its interlacing with multidirectional memory as well as to demonstrate the manner in which polyacroasis may function as a vehicle of multidirectional memory in literature. On the other hand, the notion of translator as secondary witness (Deane-Cox, 2013; 2017) will be employed so as to examine the role of the author as translator. By means of a case study, Antonio Muñoz Molina's Sefarad. Una novela de novelas, I will attempt to analyse how the frameworks provided by multidirectional memory and polyacroasis along with the workings of empathy encourage and pave the way to translatability. Similarly, I will examine how the notion of translator as secondary witness functions in a novel like Sefarad taking into account that the author of that novel inscribed his translation into Spanish of passages coming from Holocaust testimonies which were not published in Spain by the time the novel was being written. [ABSTRACT FROM AUTHOR]

«Sefarad» er den hebraiske betegnelsen på Den iberiske halvøya. Navnet oppsto i det muslimske al-Andalus. Dagens sefarder er etterkommere etter jøder fra Spania og Portugal. Målsettingen med artikkelen er å vise hvordan deler av forskningsfronten de seneste årene særlig har løftet fram to perspektiver på sefardenes historie: forholdet til islam og konvertering til jødedommen. Artikkelens kildegrunnlag er bidrag som har tematisert problematikken, med hovedvekt på studier etter 1970 innen feltene iberisk middelalderhistorie samt jødiske og islamske studier. Artikkelen gir også et historisk bakteppe for jødisk tro og liv i Spania.

Copyright of Dokuz Eylul University Journal of Graduate School of Social Sciences is the property of Dokuz Eylul University Graduate School of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Canadiense de Estudios Hispánicos is the property of Asociacion Canadiense de Hispanistas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Las noticias masoréticas escritas en formas geométricas o figurativas que aparecen junto al texto bíblico han sido poco estudiadas hasta la fecha. Los escasos estudios existentes se suelen centrar en la forma, sin tener en cuenta el contenido. El manuscrito bíblico BH Mss1 (M1) contiene un gran número de noticias masoréticas en forma figurativa que, si bien ya habían sido mencionadas, sus diseños no han sido descritos ni estudiados en relación con su contenido. El presente trabajo se centra en las noticias de Masora figurativa, su localización, forma y contenido. El análisis conjunto de la forma y el contenido de las noticias permite concluir que la razón principal para escribir la Masora en forma figurativa en M1 es práctica.

Since the late twentieth century, astrong interest in reinstate culture and spanish social life into a common culture of European memory is observed in various fields. Sefarad (2001) of Antonio Muñoz Molina stands as a “novel of novels” which builds an essential cultural bridge between these aspects. The author deepens over seventeen stories in major events that marked the European twentieth century: persecution, forced migration, exile and uprooting. Precisely, the spanish exile in 1939 “links the spanish memory and history with European: private and ‘small stories’ with the great speech of History” (Hristova 2011: 28). Another major theme of Sefarad, between memory and exile, is the problem of identity. In this framework we propose to investigate the technical procedures of building the narrator's voice of “Scheherazade”, an older woman who tells her experiences of a very complex world, intertwined her memories of past decades as a “child of war” in Russia with her life nowadays in Madrid where she wonders about her own identity.

Una marcada singularidad se halla asociada al judaísmo desde sus orígenes. Pueblo configurado por lo histórico, sin embargo, la propia historia judía acoge en su seno unas fuerzas que desdibujan la continuidad y restan substancia a la mecánica sucesión temporal de la cronología. Junto a la historia, el tiempo y la cronología, encontramos la irrupción y el desbordamiento de estados temporales alternativos, vivencias paradójicas de la propia existencia colectiva en el tiempo. La Edad Media y la península Ibérica verán manifestarse todas ellas en una asombrosa ceremonia del desbordamiento del espíritu humano.

Copyright of Anaquel de Estudios Árabes is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses recent historiographical approaches to the question of Jewish conversion to Christianity in Europe in the Middle Ages. It outlines the grand narratives that have dominated the study of Jewish conversion in the 20th century: the dominance of martyrdom and forced conversions in Ashkenaz, contrasted with the role of rationalism and acculturation at the root of the inclination of Sephardic Jews towards conversion. It presents recent scholarly contributions towards the deconstruction of these narratives and discusses new directions of research into Jewish conversion, interpreting it as a metaphor for various theological concerns in Christian narratives, especially those found in anti-Jewish polemical literature. Finally, using the recent biography of Profayt Duran as a case in point, the article argues for the significance of studying religious conversion/apostasy beyond the confines of social dynamics or interreligious polemics between Jews and Christians. According to this view, the phenomenon of conversion and its representations in literature may also serve as a locus where cultural creativity, religious accommodation, identity formation and the marking of boundaries can all be studied fruitfully in the medieval context. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Cukurova University Institute of Social Sciences is the property of Cukurova University Institute of Social Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A lo largo del siglo XX y en lo que va del XXI se han publicado en diferentes países centenares de libros de memorias, novelas autobiográficas y testimonios de historia oral de judíos sefardíes. Tema recurrente en su discurso es la reflexión acerca de cuál sea su «patria». En este estudio analizamos qué nos dicen al respecto y cuál consideran ellos su «patria».

Resumen: Al analizar los acontecimientos históricos sucedidos durante la Edad Media en al-Ándalus, suele ser habitual olvidarnos de la existencia de un núcleo de población que aunque no fue el más numeroso, si que desempeñó un papel primordial en la coexistencia de las tres culturas. Por eso, el presente artículo no se propone realizar un estudio exhaustivo, sino tan solo señalar aquellos aspectos que son susceptibles de orientar futuras investigaciones que intenten solventar el déficit existente de conocimientos sobre los judíos de aquella época, que nos permitan entender la realidad de la vida cotidiana durante la época medieval, mediante el conocimiento y la comprensión de las actividades físicas que sirvieron de diversión y entretenimiento a esta población tan identificada con nuestros país, hasta el punto de que en la diáspora tras su expulsión, siguieran reconociéndose como hijos de Sefarad. Palabras clave: Historia de la Actividad Física; Juegos; Historia del Deporte; Pueblo Judío; Sefarad; Andalucía. Abstract: When analysing historical events having taken place in the Middle Ages in al-Ándalus, most often we forget the existence of a group of people that though not the largest, played a Paramount role in the coexistence of the three cultures. This is why this article does not intend to carry out an exhaustive study, but just to point out those aspects that might be useful for future researches aimed at compensating the lack of knowledge available about the Jewish people at that time. Such knowledge would allow us to comprehend the reality of everyday life during the medieval period, contributing to the understanding of the physical activities that provided fun and entertainment to that population, that was so identified with our country that after their expulsión, in their diaspora, they still considered themselves the sons of Sefarad. Key words: History of Physical Activity; Sport History; Jewish People; Games; Sefarad; Andalusia.

The study of medieval Hispanic Jewish communities from the archaeological record dates back to the origins of medieval archaeology in Spain, in the 18th century. However, the development of a medieval archaeology of Judaism in Spain (a "medieval archaeology of Sepharad") has been very limited, having focused almost exclusively on epigraphy, the architectural or artistic analysis of religious buildings (synagogues and ritual baths or mikva'ot) and the study of cemeteries. Given the difficulties in characterizing the material culture of Hispanic Jewish communities (if that were possible) and to confirm the presence of Jewish population in medieval archaeological contexts, two strategies of research are proposed. First, identifying fragments of ceramic Hanukkah oil lamps in domestic contexts. Second, the development of zooarchaeological analysis that enable the identification of diets and alimentary practices typical of Jewish populations (Shechita and Kashrut). To this end, the successful results of the implementation of both strategies in some Spanish archaeological sites in recent years, especially in the late medieval Jewish quarter of Lorca Castle (Murcia), are exposed. [ABSTRACT FROM AUTHOR]

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Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The study shows how the image has evolved to represent the Jewish in Spanish literature from the earliest pieces of literature up to the nineteenth-century works. It warns the passage of the ugly and bad to the tragic fate that accompanies the Jew. This descriptive study is fundamentally based on the structural design of the characters. [ABSTRACT FROM AUTHOR]

This article discusses the possible locations of a homeland for the Sephardic Jewish population. It examines various studies undertaken throughout the 20th century and beginning of the 21st century, including autobiographical works, novels and testimonies from Sephardic Jews dating from the 15th century. The author analyzes these documents and explores several places that could be considered the native land of the Sephardic Jewish people. Their expulsion from Spain in 1492 is also addressed, including their geographic distribution after this event, which saw many Jews migrate to regions in the Ottoman Empire, Morocco, and Italy.