1,105 research outputs found
Els Jueus de Barcelona i el comerç marÃtim amb la Mediterrà nia oriental
L'autor remarca la important participació que els jueus tingueren en la vida econòmica de Catalunya: en el préstec de diners, en la percepció d'impostos i també en el comerç nacional i internacional. La participació dels jueus en el comerç marÃtim amb la Mediterrà nia oriental demostra que les activitats econòmiques dels jueus només foren possible quan les autoritats i la societat cristianes els ho permeteren perquè els afavoria. L'article ofereix una imatge general de l'expansió polÃtico-comercial catalana vers la Mediterrà nia oriental, el paper que els jueus van fer en el desenvolupament del comerç marÃtim, els mètodes comercials utilitzats en el segle XIII, les rutes marÃtimes que anaven cap al Pròxim Orient, les dificultats amb què topaven els jueus, els sistemes de finançament i de capitalització, els impostos, els productes amb què es comerciejava i els diferents tipus de societats mercantils que existien en aquells temps.The Jews of Barcelona in the maritime trade with the eastern Mediterranean
The 13th century was the golden age of the Jews who lived in the Christian
kingdoms of the Iberian Peninsula. Apart from their far-reaching philosopical
and scientific creations, which are not the aim of the present article, it should
be pointed out that their involvement in the economic life of those kingdoms
was of vast proportions. In lending, in tax-collecting, in home and foreign
trade, Jews showed a strength that aroused wonderment and envy.
Towards the close of the 13th century, a remarkable increase in these activities
took place in Catalonia, sparking off the opposition of the new urban class
that dominated Barcelona's Consell de Cent (Council of One Hundred). Even
though some steps were taken with the intention of hindering the activities of
Jewish lenders, their activity continued for a long time, as it was beneficial to a
society that was always in need of ready money. Jews met with success wherever
and whenever the Christian authorities and society required their services and
made a profit on their trading activities. Moreover, they contributed a huge
revenue to the royal treasury.
Further proof that the economic activities of the Jews were only possible if
Christian authorities and societies allowed it is found in the participation of the
Jews in the maritime trade with the eastern Mediterranean. Towards the end of
the 13th and the beginning of the 14th century, Catalan Jewish merchants
tried to win a share in the trade that was being carried out between Barcelona
and Alexandria. This trade developed as the Crown of Catalonia-Aragon expanded
its political and commercial power throughout the Mediterranean basin.
The attempt had a fair chance of being successful. Jews had the capital, the
contacts, the skill and the will to succeed in their endeavours. But the enterprise
failed. One of the main obstacles that the Jewish initiative ran up against
was the emergence of a new middle class that viewed maritime trade as an allimportant
way to develop and to strengthen its social status. This early middle
class, typical of Catalonia, was probably an essential factor in the creation of the
infrastructure necessary for the growth of commercial activities that ran parallel
to, or rather sustained, the political expansion of the country. Catalan merchants
established commercial settlements (called Consulats de mar, ‘Sea Consulates')
in the main towns of the Levant, both in Moslem and in Christian countries — Egypt, Cyprus, Greece, Syria, and even the Crimean Peninsula.
There was no reason why they should share with the Jews the profit they expected
to make on that ramified trade... Town councils repeatedly voiced their
hostility towards these Jewish merchants, because they were seen as dangerous
competitors.
The article gives an overall picture of the Catalan politico-commercial expansion
towards the eastern Mediterranean, the role played by the Jews in the
development of that maritime trade, the commercial methods prevailing in the
13th century, the sea-lanes to the Levant, the difficulties put in the way of the
Jews in this sector, the financing and capitalization systems, the taxes, the
goods that were the object of the trade, and the various kinds of trading companies
that were in existence at that time.
From this chapter of the history of the Jews in the Crown of Catalonia-
Aragon, one cannot but draw a conclusion of considerable historical scope. In
spite of the fact that Jews were always harshly criticized as moneylenders and
subjected to many restrictions, they filled a gap and therefore their activities
never stopped. Christians did not succeed in creating a substitute for the Jewish
moneylender.
However, what happened in the maritime trade with Moslem countries was
quite the contrary. Thanks to the skills of the Jews and to their being wellconnected
merchants, their participation in such a trade was initially possible.
But as soon as Christians became aware of the possibility of holding sway over
that trade without having to resort to the Jewish merchants and without having
to share the profits with them, that participation was not only curbed but
stopped altogether
Diplomà tics jueus de la Corona catalanoaragonesa en terres musulmanes (1213-1327)
La participació dels jueus en la vida polÃtica, administrativa i financera de la Catalunya del segle XIII fou més important del que un gosaria esperar del pes demogrà fic que hi tingueren. Llur participació en missions diplomà tiques, sobretot com a intermediaris entre cristians i musulmans, va ser força destacada. La raó d'aquest èxit s'explica pel valor que els reis catalans donaven a la coneixença que els jueus tenien de la llengua arà biga i aixà mateix a llur familiaritat amb la mentalitat musulmana i als contactes estrets que mantenien amb els jueus del nord d'Àfrica. A més d'encomanar-los missions diplomà tiques, els jueus feien de torsimanys, de recaptadors d'impostos i de batlles arreu dels nous territoris conquerits al llarg de la frontera sud de la Corona de Catalunya-Aragó, i aixà mateix de funcionaris reials en diverses tasques
Les Activitats de Hasday Cresques en pro de la reconstrucció de les comunitats jueves arran dels avalots de 1391
The riots which broke out in Seville on 4th June, 1391 as a result of the vitriolic
anti-Jewish propaganda spread by Ferrand MartÃnez, the archdeacon of
Ecija, ripped through the kingdoms of Castile and Aragon, wreaking havoc
among the Jewish communities there. Many Jews were killed and numerous
others were forced to be baptised, yet others fled to places of safety, including
North Africa.
In July, 1391 the rioters attacked the Jews of Valencia, leaving no community
standing save that of Morvedre. The Jews of Majorca suffered a similar fate.
The month of August brought the end of the Jewish community of Barcelona,
one which was to disappear for ever. Those Jews who survived but failed to find
refuge were forced to begin a new life as Christians, that is, as converted Jews or
conversos.
Although numerous details concerning these events are known to us from
many sources and various archives, the most reliable overall picture is gained
from the letter dated 19th October, 1391 that was sent by Hasday Cresques, at
that time a rabbi living in Saragossa, to the Jewish community in Avignon. The
massacres of 1391 were the first tragic sign of a growing tendency towards the eradication of the Jews in western Europe, a mood which, having begun in England
in 1290 and spread to France in 1306, was soon to flare up in the Christian
kingdoms of the Iberian peninsula. Many Jews realized that it was the beginning
of the end. It was both logical and inevitable that, despairing of a future in Spanish
territory but spurred on by their Messianic dreams, they should depart for
the land of Israel, the longed-for homeland of all Jews throughout the ages.
We have some fascinating accounts of how the emigration of the Jews of
Castile led them through Aragon to the coastal ports of Catalonia and Valencia.
The Aragonese and Castilian Jews set out with letters of recommendation from
the community in Saragossa, where Cresques was a rabbi.
We know from various documents that the emigration from Castile was a
popular movement, led by ordinary country people who were driven by a powerful
Messianic zeal; the route by which they arrived at the ports of Barcelona
or Valencia passed through Saragossa. The tireless activity of the Jewish community
of Saragossa on behalf of those who wished to immigrate to Israel continued
for some five years. After carefully weighing up their prospects of becoming
established in the land of Israel, Hasday Cresques embarked on the
search for safer political solutions that would enable the Jews to cope with
adversities such as the persecutions of 1391. The letter that Cresques sent to
the community in Avignon describes the sequence of events in minute detail.
Recent research has proved the accuracy of his account. A man of shrewd
political judgement, Hasday Cresques was able to grasp the significance of
the events which had taken their toll on the Jews of western Europe, while in the
territory governed by the head of the Church, Jews continued to live in safety,
albeit in a position of inferiority. CresquesÂ’s letter might well have been part of
a daring groundplan to find a safe territory where the Aragonese Jews could
take refuge in advance of the trouble that was brewing. However, when Cardinal
Pedro de Luna ascended to the papacy in 1394 under the name of Benedict
XIII, Cresques was foiled in his attempt to carry out his plan.
As already observed, Jews living in the small kingdom of Navarre went virtually
unharmed at the time of the persecutions. Charles II and particularly
Charles III (1387-1425) had striven to attract Jewish emigrants from Castile
and encourage them to settle in Navarre, although their endeavours bore little
fruit until the massacres of 1391. After the massacres, conditions were ripe for a
renewed effort to welcome Jews into the kingdom, and it is logical to suppose
that it was at that time that Jews from neighbouring territories were encouraged
to move to Navarre.
In 1401 Hasday Cresques visited Navarre. Charles III and Cresques had a
great interest in common. The king was willing to pay all the expenses incurred by Cresques on his journey, while for his part, Cresques was manifestly enthusiastic
regarding the project.
The most likely plan, which must have been the reason for CresquesÂ’s journey,
was the orderly emigration of the Jews of Aragon to Navarre, a seemingly
safe territory at the time. Ten years after Hasday Cresques visited Navarre,
shortly before the rabbiÂ’s death, Jewish emigrants from Aragon paid the king
the considerable sum of 900 florins in exchange for permission to settle in
Tudela. They fled Aragon as a result of the unrest and outbreaks of violence following
the death of the king. In all probability, therefore, Hasday CresquesÂ’s
visit was an eminently political mission whose purpose was to take stock of the
situation and pave the way for the Aragonese JewsÂ’ resettlement in Navarre
Jewish Altitudes to Christian Power in Medieval Spain
The attitude of the Jews to Christian power in Medieval Spain is deeply influenced by two factors: The traditional Jewish attitude to the non-Jewish government in Exile and the changing conditions in the position of the Jews in any given land and period. The important role played by the Jews in the two major Iberian kingdoms of Castile and Aragon brought the Jews closer than ever to the Christian courts. Hebrew legal sources reflect the respect and friendship that Jewish leaders felt towards kin¡ship and kings ip the Iberian peninsula.La actitud de los judÃos frente al poder cristiano en la España medieval está profundamente influenciada por dos factores: la tradicional actitud judÃa hacia los gobiernos no judÃos en el exilio y las condiciones cambiantes de la posición de los judÃos en cualquier tierra o periodo dados. El importante papel desempeñado por los judÃos en los dos grandes reinos de Castilla y Aragón los acercó más que nunca a las cortes cristianas. Las fuentes legales hebreas reflejan el respeto y amistad que sentÃan los lÃderes judÃos hacia la realeza y los reyes en la peninsula ibérica
Characterizing Efficient Referrals in Social Networks
Users of social networks often focus on specific areas of that network,
leading to the well-known "filter bubble" effect. Connecting people to a new
area of the network in a way that will cause them to become active in that area
could help alleviate this effect and improve social welfare.
Here we present preliminary analysis of network referrals, that is, attempts
by users to connect peers to other areas of the network. We classify these
referrals by their efficiency, i.e., the likelihood that a referral will result
in a user becoming active in the new area of the network. We show that by using
features describing past experience of the referring author and the content of
their messages we are able to predict whether referral will be effective,
reaching an AUC of 0.87 for those users most experienced in writing efficient
referrals. Our results represent a first step towards algorithmically
constructing efficient referrals with the goal of mitigating the "filter
bubble" effect pervasive in on line social networks.Comment: Accepted to the 2018 Web conference (WWW2018
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