Estudios sefardíes dedicados a la memoria de Iacob M. Hassán (ź"l)

Elena Romero y Aitor García Moreno son los editores de este volumen.[EN] This work aims to honour Iacob. M. Hassán, who set up, promoted, and for decades maintained, the CSIC's School of Sephardic studies (Escuela de Estudios Sefardíes) in Madrid. It comprises a collection of articles on the Jews in the medieval Spanish kingdoms, along with other articles on a wide variety of language issues, and the study and publication of literary works produced or handed down by the Sephardim of the Balkans and Morocco between the sixteenth and the twentieth centuries, such as biblical commentaries and lexicons, liturgical poetry, rabbinic literature, biographies, folk tales, popular folk songs, ballads, and modern songs ... These studies also include an article by Iacob. M. Hassán published here for the first time in the form of a facsimile of his original typed manuscript. The work is preceded by a foreword and an unpublished text of one of his lectures, which contains a wealth of autobiographical information, as well as his views on the vicissitudes of Sephardic Studies as an academic discipline.[ES] Con esta obra se quiere honrar al creador, impulsor y mantenedor durante decenios de la llamada Escuela de Estudios Sefardíes del CSIC (Madrid). Se recogen en ella artículos relativos a los judíos en los reinos hispanos medievales, y otros dedicados a muy variados temas de lengua, y al estudio y edición de obras literarias producidas o transmitidas por los sefardíes de los Balcanes y de Marruecos entre el siglo XVI y el XX: comentarios y léxicos bíblicos, poesía litúrgica, literatura rabínica, biografías, cuentos tradicionales, coplas, romances, cancionero moderno, etc., etc. Entre los estudios se incluye además, como primicia, un artículo mecanografiado de Iacob. M. Hassán que se publica por primera vez en edición facsímil. La obra va precedida de un Prólogo y del texto inédito de una de sus conferencias, en la que aporta numerosos datos autobiográficos, así como su visión sobre los avatares de los Estudios Sefardíes como disciplina académica

Sepharadim/conversos and premodern Global Hispanism

Sepharadim participated in the Hispanic vernacular culture of the Iberian Peninsula. Even in the time of al-Andalus many spoke Hispano-Romance, and even their Hebrew literature belies a deep familiarity with and love of their native Hispano-Romance languages. However, since the early sixteenth century the vast majority of Sepharadim have never lived in the Hispanic world. Sepharadim lived not in Spanish colonies defined by Spanish conquest, but in a network of Mediterranean Jewish communities defined by diasporic values and institutions. By contrast, the conversos, those Sepharadim who converted to Catholicism, whether in Spain or later in Portugal, Italy, or the New World, lived mostly in Spanish Imperial lands, were officially Catholic, and spoke normative Castilian. Their connections, both real and imagined, with Sephardic cultural practice put them at risk of social marginalization, incarceration, even death. Some were devout Catholics whose heritage and family history doomed them to these outcomes. Not surprisingly, many Spanish and Portugese conversos sought refuge in lands outside of Spanish control where they might live openly as Jews. This exodus (1600s) from the lands formerly known as Sefarad led to a parallel Sephardic community of what conversos who re-embraced Judaism in Amsterdam and Italy by a generation of conversos trained in Spanish universities. The Sephardic/Converso cultural complex exceeds the boundaries of Spanish imperial geography, confuses Spanish, Portuguese, Catholic, and Jewish subjectivities, and defies traditional categories practiced in Hispanic studies, and are a unique example of the Global Hispanophone

Homenaje a Elena Romero

Edición a cargo de Aitor García MorenoEste volumen no quiere ser sino, desde el punto de vista del contenido, representación del sefardismo en la actualidad en sus múltiples facetas, con estudios que den muestra de su admirable variedad como campo de estudios, muestra asimismo de la increíble experiencia y peripecia vital de un grupo cultural como el de los judeoespañoles.Este volumen es un resultado más del proyecto «Sefarad, siglo XXI (2009-2011): Edición y estudio filológico de textos sefardíes» del Plan Nacional de I+D+I (ref. FFI2009-10672).Peer reviewe

Od ranog srednjeg do kasnog srednjeg đudezma: osmanska komponenta kao demarkacioni faktor

In Spain of the Middle Ages, the distinct religious and cultural traditions of the country’s Christian, Muslim and Jewish inhabitants led to the rise of three distinctive co-territorial and contemporaneous varieties of Castilian. In original writing composed by members of these three speech communities, most of the grammatical features were shared. But in vernacular translations of their sacred texts, and even in the original writing, certain other linguistic features were unique to each religious group. For one thing, each group wrote its vernacular in the alphabet taught in its religious schools and used in its most sacred religious texts: Christians, in the Roman alphabet of the Latin Bible and Catholic liturgy; Muslims, in the Arabic script of the Quran; and Jews, in the Hebrew letters of the Bible and Talmud. In translations of their sacred works, the Jews and Muslims employed calques and other syntactic constructions mirror-imaging the original Hebrew or Arabic sources, as well as archaizing grammatical forms lending an antique flavour. During the period of Jewish residence in Spain, the Spanish Catholic Church frowned upon translating the Bible into the vernacular; but the Jews cultivated a literal translation language, incorporating some rabbinical exegesis, into which boys were taught to translate sections of the Bible as part of their elementary education. The translations were also used to a certain extent in the synagogue. Muslims lost their knowledge of Arabic and adopted Ibero-Romance, they too began to translate their sacred texts into a distinctive Castilian...U srednjovekovnoj Španiji, različite verske i kulturne tradicije hrišćanskih, muslimanskih i jevrejskih stanovnika ove zemlje dovele su do uspona tri karakteristične koteritorijalne i istovremene varijante kastiljanskog jezika. U originalnom pisanju sastavljenom od članova ove tri govorne zajednice, većina gramatičkih obeležja bila su podeljena. Ali u narodnim prevodima njihovih svetih tekstova, pa čak i u originalnom pisanju, neke druge jezičke karakteristike bile su jedinstvene za svaku versku grupu. Kao prvo, svaka grupa je pisala svoj narodni jezik alfabetom koji se učio u njenim verskim školama i koristio u njenim najsvetijim verskim tekstovima: hrišćani, rimskim pismom latinske Biblije i katoličke liturgije; muslimani, na arapskom pismu Kurana; i Jevreji, hebrejskim slovima Biblije i Talmuda. U prevodima svojih svetih dela, Jevreji i muslimani su koristili kalkove i druge sintaksičke konstrukcije koje odražavaju originalne hebrejske ili arapske izvore, kao i arhaizirajući gramatičke forme dajući antički prizvuk. Tokom perioda boravka Jevreja u Španiji, španska katolička crkva nije blagonaklono gledala na prevođenje Biblije na narodni jezik; ali Jevreji su negovali jezik doslovnog prevoda, uključujući neke rabinske egzegeze, pomoću kojih su dečaci učili da prevode delove Biblije kao deo svog osnovnog obrazovanja. Prevodi su u izvesnoj meri korišćeni i u sinagogi. Muslimani su izgubili znanje arapskog i usvojili iberoromanski jezik, pa su i oni počeli da prevode svoje svete tekstove na prepoznatljiv kastiljanski jezik...Ovo zajedničko izdanje "El Prezente - Studije o sefardskoj kulturi" i "Menora - Zbornik radova" je još jedan plod višestruke akademske saradnje između Univerziteta Ben-Gurion, Centra za ladino kulturu "Moše David Gaon" i Odeljenja za istoriju umetnosti na Filozofskom fakultetu Univerziteta u Beogradu (this joint issue of "El Prezente - Studies in Sephardic Culture" and "Menorah - Collection of Papers" is yet another a fruit of the multifaceted academic cooperation between Ben-Gurion University, Moshe David Gaon Center for Ladino Culture, and the Department of History of Art at Belgrade University's Faculty of Philosophy).Većina članaka u ovom broju prvobitno je prezentovana na međunarodnoj konferenciji "Zajednička kultura i pojedinačni identiteti: hrišćani, Jevreji i muslimani na osmanskom Balkanu“, koju su 2011. godine organizovale ove dve institucije u Beogradu (most of the articles in this issue were originally presented at the international conference "Common Culture and Particular Identities: Christians, Jews and Muslims on the Ottoman Balkans", organized in 2011 by these two institutions in Belgrade)

Yisrael Ḥaim of Belgrade and the history of judezmo linguistics

ABSTRACT : Yisrael Haim from Belgrade can be considered as one of the pioneers of Judezmo linguistics in the XlXth century. He wrote, among others books, translations of sacred texts, handbooks for learning Hebrew and German, and a grammar. These books form a precious documentation about the state of the modern language, particularly about dialect features. They also include many orthographical and grammatical innovations which mark a significant stage in the history of Judezmo linguistics.RÉSUMÉ : Yisrael Haim de Belgrade peut être considéré comme l'un des pionniers de la linguistique du judezmo au XIXe siècle. Il est notamment l'auteur de traductions de textes saints en judezmo, de manuels d'apprentissage et d'une grammaire. Ces ouvrages constituent une précieuse documentation sur la langue moderne, notamment sur certaines caractéristiques dialectales, en même temps qu'ils comportent nombre d'innovations orthographiques ou grammaticales qui marqueront l'histoire de la linguistique du judezmo.Bunis David M. Yisrael Ḥaim of Belgrade and the history of judezmo linguistics. In: Histoire Épistémologie Langage, tome 18, fascicule 1, 1996. La linguistique de l'hébreu et des langues juives, sous la direction de Jean Baumgarten et Sophie Kessler-Mesguich. pp. 151-166

The Anti-Castilianist Credo of Judezmo Journalist Hizkia M. Franco (1875-1953)

Objecting to the tendency of some Judezmo journalists to Castilianize the language in which they wrote, Hizkia M. Franco (1875-1953) of Rhodes and Izmir became one of the most vocal anti-Castilianist Judezmo journalists of the twentieth century. Franco’s rejection of Castilianization first took the form of satirical critiques in his periodical El comercial. But apparently in reaction to a lecture in 1923 by Estrugo, a staunch advocate of Castilianization, Franco published an open letter in "El tiempo" (51:53 [Constantinople 1923], 428-429) constituting a kind of linguistic credo. In the letter, addressed to David Fresco, editor of "El tiempo", whom Franco accused of latent Castilianizing, Franco enumerated some of the distinctive features of Judezmo when compared with Castilian. He then called the two languages “dos seres estrechamente aparientađos” which nonetheless could not and should not ever become one and the same.Manifestando sus objeciones a la tendencia de algunos periodistas sefardíes a la castellanización de la lengua en que escribian, Hizkia M. Franco (1875-1953) de Rodas y Esmirna se convirtió en uno de los defensores más acérrimos de la castellanización del siglo XX. Su rechazo adoptó en primer lugar la forma de críticas satíricas en el periódico "El comercial". Pero en lo que parece ser una reacción a una conferencia de 1923 de Estrugo, defensor acendrado de la castellanización, Franco publicó una carta abierta en "El tiempo" (51:53 [Constantinopla 1923], 428-429) que se puede leer como una especie de credo lingüístico. En ella Franco enumeraba algunas de las características distintivas del judeoespañol en comparación con el castellano. Más adelante llamaba a los dos idiomas «dos seres estrechamente aparientađos» que, no obstante, ni eran ni debían convertirse en el mism