Jewish Languages

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Jewish Languages In the Mediterranean and the Middle East: • Hebrew • Various Jewish forms of Aramaic and later several language varieties of Jewish Neo-Aramaic, used primarily by Kurdish Jews • Yevanic, Greek Koiné in its Jewish form used by Hellenistic Jews turned into Judeo-Greek many centuries later in the Balkans • Judeo-Arabic spread from the Arab peninsula in the 7th century ce to almost all Arabic-speaking areas and later several Judeo-Arabic language varieties • Berberic, Judeo-Berber in North Africa Judeo-Berber • Parsic, Judeo-Persian in Iran • Judeo-Kurdish with mixed Hebrew, Turkish, and Arabic elements In Central Asia: • Bukharic (some speakers call it Farsi), Judeo-Tajik in Bukhara, Uzbekistan • Gurjic, Judeo-Georgian in Georgia (southern Caucasus) • Juhuri, Judeo-Tat (or Judeo-Tatic of the Iranian family) in Daghestan (eastern and northern Caucasus) • Judeo-Crimchak (of the Turkic family), employed by Crimean Jews, both Rabbanite and Karaite In South Asia: • Jewish Malayalam in Kerala (southern India) In Christian Europe, from Latin: • Catalanic, Judeo-Catalan in Catalunia • Italkian, Judeo-Italian in Italy • Ladino (Jidyó, Judezmo, Spanyolit and additional names), Judeo-Spanish spread from the Iberian Peninsula to the Mediterranean (including Haketia, Moroccan Judeo-Spanish) • Portugesic, Judeo-Portuguese in the western part of the Iberian Peninsula • Shuadit, Judeo-Provençal in southern France • Zarphatic, Judeo-French in northern France • Judeo-Slavic in Slavic-speaking areas • Yiddish spread from the Rhineland to Eastern Europe and elsewhere (including Yédisch-Daïtsch, Judeo-Alsatian in Alsace) Critical Terms in Jewish “Newer” and recently developed Jewish languages: Language Studies: • Jewish Amharic in Israel Frankel Institute Annual • Jewish Dutch in the Netherlands 2011 was produced • Jewish English in English-speaking countries by Deborah Dash Moore • Jewish French in France with the assistance of • Jewish Polish in Poland Kimberly Kunoff. • Jewish Russian in Russia, Israel and Germany Edited by Joshua L. Miller • Jewish Latin American Spanish in Argentina, Mexico, and Anita Norich and other Spanish-speaking places Design: Hannah Smotrich/ compiled by Benjamin Hary side view 64.

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The Sephardi Berberisca Dress, Tradition and Symbology
37 OPEN SOURCE LANGUAGE VERSION > ESPAÑOL The Sephardi Berberisca Dress, Tradition and Symbology by José Luís Sánchez Sánchez , Bachelor’s degree in Fine Arts and PhD from the Universidad Complutense de Madrid 1 This is an Arab tradition When the Jews were expelled from Spain in 1492 by the Catholic Monarchs, that was adopted by the many of them crossed the Strait of Gibraltar and put themselves under the Jews. Arabs and Berbers attribute a power of healing protection of the Sultan of Morocco, who at the time held court in Fez. This and protection to the henna meant that the Jewish people already living in North Africa, who were either plant and its leaves are used Arabic or Berber in their language and culture, were now joined by Sephardi for aesthetic and healing purposes. On the henna night, Jews from the Iberian Peninsula who held onto Spanish as their language of women paint their hands daily life and kept many of the customs and traditions developed over centuries following an Arab practice back in their beloved Sepharad. The clothing of the Sephardim, too, had its that is supposed to bring luck. own character, which was based on their pre-expulsion Spanish roots and now GOLDENBERG, André. Les Juifs du Maroc: images et changed slowly under the influence of their new Arab surroundings. textes. Paris, 1992, p. 114. The Sephardi berberisca dress, which is also known as el-keswa el-kbira in Arabic and grande robe in French (both meaning “great dress” in English), forms part of the traditional costume of Sephardi brides in northern Morocco.
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The Languages of the Jews: a Sociolinguistic History Bernard Spolsky Index More Information
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LCSH Section J
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The Hebrew-Jewish Disconnection
Bridgewater State University Virtual Commons - Bridgewater State University Master’s Theses and Projects College of Graduate Studies 5-2016 The eH brew-Jewish Disconnection Jacey Peers Follow this and additional works at: http://vc.bridgew.edu/theses Part of the Reading and Language Commons Recommended Citation Peers, Jacey. (2016). The eH brew-Jewish Disconnection. In BSU Master’s Theses and Projects. Item 32. Available at http://vc.bridgew.edu/theses/32 Copyright © 2016 Jacey Peers This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. THE HEBREW-JEWISH DISCONNECTION Submitted by Jacey Peers Department of Graduate Studies In partial fulfillment of the requirements For the Degree of Master of Arts in Teaching English to Speakers of Other Languages Bridgewater State University Spring 2016 Content and Style Approved By: ___________________________________________ _______________ Dr. Joyce Rain Anderson, Chair of Thesis Committee Date ___________________________________________ _______________ Dr. Anne Doyle, Committee Member Date ___________________________________________ _______________ Dr. Julia (Yulia) Stakhnevich, Committee Member Date 1 Acknowledgements I would like to thank my mom for her support throughout all of my academic endeavors; even when she was only half listening, she was always there for me. I truly could not have done any of this without you. To my dad, who converted to Judaism at 56, thank you for showing me that being Jewish is more than having a certain blood that runs through your veins, and that there is hope for me to feel like I belong in the community I was born into, but have always felt next to.
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Considerations About Semitic Etyma in De Vaan's Latin Etymological Dictionary
applyparastyle “fig//caption/p[1]” parastyle “FigCapt” Philology, vol. 4/2018/2019, pp. 35–156 © 2019 Ephraim Nissan - DOI https://doi.org/10.3726/PHIL042019.2 2019 Considerations about Semitic Etyma in de Vaan’s Latin Etymological Dictionary: Terms for Plants, 4 Domestic Animals, Tools or Vessels Ephraim Nissan 00 35 Abstract In this long study, our point of departure is particular entries in Michiel de Vaan’s Latin Etymological Dictionary (2008). We are interested in possibly Semitic etyma. Among 156 the other things, we consider controversies not just concerning individual etymologies, but also concerning approaches. We provide a detailed discussion of names for plants, but we also consider names for domestic animals. 2018/2019 Keywords Latin etymologies, Historical linguistics, Semitic loanwords in antiquity, Botany, Zoonyms, Controversies. Contents Considerations about Semitic Etyma in de Vaan’s 1. Introduction Latin Etymological Dictionary: Terms for Plants, Domestic Animals, Tools or Vessels 35 In his article “Il problema dei semitismi antichi nel latino”, Paolo Martino Ephraim Nissan 35 (1993) at the very beginning lamented the neglect of Semitic etymolo- gies for Archaic and Classical Latin; as opposed to survivals from a sub- strate and to terms of Etruscan, Italic, Greek, Celtic origin, when it comes to loanwords of certain direct Semitic origin in Latin, Martino remarked, such loanwords have been only admitted in a surprisingly exiguous num- ber of cases, when they were not met with outright rejection, as though they merely were fanciful constructs:1 In seguito alle recenti acquisizioni archeologiche ed epigrafiche che hanno documen- tato una densità finora insospettata di contatti tra Semiti (soprattutto Fenici, Aramei e 1 If one thinks what one could come across in the 1890s (see below), fanciful constructs were not a rarity.
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Literature of the Sephardic Mediterranean David Wacks Professor of Spanish University of Oregon
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2006 Abstracts
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Discovering the Other Judeo-Spanish Vernacular
ḤAKETÍA: DISCOVERING THE OTHER JUDEO-SPANISH VERNACULAR ALICIA SISSO RAZ VOCES DE ḤAKETÍA “You speak Spanish very well, but why are there so many archaic Cervantes-like words in your vocabulary?” This is a question often heard from native Spanish speakers regarding Ḥaketía, the lesser known of the Judeo-Spanish vernacular dialects (also spelled Ḥakitía, Ḥaquetía, or Jaquetía). Although Judeo-Spanish vernacular is presently associated only with the communities of northern Morocco, in the past it has also been spoken in other Moroccan regions, Algeria, and Gibraltar. Similar to the Djudezmo of the Eastern Mediterranean, Ḥaketía has its roots in Spain, and likewise, it is composed of predominantly medieval Castilian as well as vocabulary adopted from other linguistic sources. The proximity to Spain, coupled with other prominent factors, has contributed to the constant modification and adaptation of Ḥaketía to contemporary Spanish. The impact of this “hispanization” is especially manifested in Haketía’s lexicon while it is less apparent in the expressions and aphorisms with which Ḥaketía is so richly infused.1 Ladino, the Judeo-Spanish calque language of Hebrew, has been common among all Sephardic communities, including the Moroccan one, and differs from the spoken ones.2 The Jews of Spain were in full command of the spoken Iberian dialects throughout their linguistic evolutionary stages; they also became well versed in the official Spanish dialect, Castilian, since its formation. They, however, have continually employed rabbinical Hebrew and Aramaic 1 Isaac B. Benharroch, Diccionario de Haquetía (Caracas: Centro de Estudios Sefardíes de Caracas, 2004), 49. 2 Haїm Vidal Séphiha, “Judeo-Spanish, Birth, Death and Re-birth,” in Yiddish and Judeo-Spanish, A European Heritage, ed.
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Adaptations of Hebrew Script -Mala Enciklopedija Prosvetq I978 [Small Prosveta Encyclopedia]
726 PART X: USE AND ADAPTATION OF SCRIPTS Series Minor 8) The Hague: Mouton SECTION 6I Ly&in, V. I t952. Drevnepermskij jazyk [The Old Pemic language] Moscow: Izdalel'slvo Aka- demii Nauk SSSR ry6r. Komi-russkij sLovar' [Komi-Russian diclionary] Moscow: Gosudarstvennoe Izda- tel'slvo Inostrannyx i Nacional'nyx Slovuej. Adaptations of Hebrew Script -MaLa Enciklopedija Prosvetq I978 [Small Prosveta encycloPedia]. Belgrade. Moll, T. A,, & P. I InEnlikdj t951. Cukotsko-russkij sLovaf [Chukchee-Russian dicrionary] Len- BENJAMIN HARY ingrad: Gosudtrstvemoe udebno-pedagogideskoe izdatel'stvo Ministerstva Prosveldenija RSFSR Poppe, Nicholas. 1963 Tatqr Manual (Indima Universily Publications, Uralic atrd Altaic Series 25) Mouton Bloomington: Indiana University; The Hague: "lagguages" rgjo. Mongolian lnnguage Handbook.Washington, D C.: Center for Applied Linguistics Jewish or ethnolects HerbertH Papet(Intema- Rastorgueva,V.S. 1963.A ShortSketchofTajikGrammar, fans anded It is probably impossible to offer a purely linguistic definition of a Jewish "language," tional Joumal ofAmerican Linguisticr 29, no part 2) Bloominglon: Indiana University; The - 4, as it is difficult to find many cornmon linguistic criteria that can apply to Judeo- Hague: Moulon. (Russiu orig 'Kratkij oderk grammatiki lad;ikskogo jzyka," in M. V. Rax- Arabic, Judeo-Spanish, and Yiddish, for example. Consequently, a sociolinguistic imi & L V Uspenskaja, eds,Tadiikskurusstj slovar' lTajik-Russian dictionary], Moscow: Gosudustvennoe Izdatel'stvo Inostrmyx i Nacional'tryx SIovarej, r954 ) definition with a more suitable term, such as ethnolect, is in order. An ethnolect is an Sjoberg, Andr€e P. t963. Uzbek StructuraL Grammar (Indiana University Publications, Uralic and independent linguistic entity with its own history and development that refers to a lan- Altaic Series r8).
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Judeo-Provençal in Southern France
George Jochnowitz Judeo-Provençal in Southern France 1 Brief introduction Judeo-Provençal is also known as Judeo-Occitan, Judéo-Comtadin, Hébraïco- Comtadin, Hébraïco-Provençal, Shuadit, Chouadit, Chouadite, Chuadit, and Chuadite. It is the Jewish analog of Provençal and is therefore a Romance lan- guage. The age of the language is a matter of dispute, as is the case with other Judeo-Romance languages. It was spoken in only four towns in southern France: Avignon, Cavaillon, Caprentras, and l’Isle-sur-Sorgue. A women’s prayer book, some poems, and a play are the sources of the medieval language, and transcrip- tions of Passover songs and theatrical representations are the sources for the modern language. In addition, my own interviews in 1968 with the language’s last known speaker, Armand Lunel, provide data (Jochnowitz 1978, 1985). Lunel, who learned the language from his grandparents, not his parents, did not have occasion to converse in it. Judeo-Provençal/Shuadit is now extinct, since Armand Lunel died in 1977. Sometimes Jewish languages have a name meaning “Jewish,” such as Yiddish or Judezmo – from Hebrew Yehudit or other forms of Yehuda. This is the case with Shuadit, due to a sound change of /y/ to [š]. I use the name Judeo-Provençal for the medieval language and Shuadit for the modern language. 2 Historical background 2.1 Speaker community: Settlement, documentation Jews had lived in Provence at least as early as the first century CE. They were officially expelled from France in 1306, readmitted in 1315, expelled again in 1322, readmitted in 1359, and expelled in 1394 for a period that lasted until the French Revolution.
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KARAIMS: the IDENTITY QUESTION* the Name Karaims1
PRZEGLĄD ZACHODNI 2014, No. II PIOTR LUCZYS KRZYSZTOF RATAJ Poznań KARAIMS: THE IDENTITY QUESTION* The name Karaims1 derives from karaim, a Hebrew word meaning “the reading one”, “the calling one” and hence Karaims are also called “the people of Scripture”.2 But karaim also means “the detached”, “the disconnected”. The same word in Turk- ish means “black”3, “north”, or “poor”, which suggests Turkic origin of Karaims, namely from Khazars. Karaim dignitaries from the early 20th century popularised that version of the origin of Karaim people, however, that origin is not sufficiently documented.4 Thus the question whether Karaims were the followers of Judaism in Khazaria is frequently asked. In publications on history, such a religious faction is mentioned but it is not exactly clear whether it was of Karaims.5 This is hardly * This article was previously published in “Przegląd Zachodni” 2013, No. 3, pp. 93-116. 1 As many authors argue: “In Polish scientific (and popular) publications, followers of Karaism are referred to as karaimi [Karaims] and not as karaici [Karaites]”. Cf. M. Pawelec (2010), Niepojęty świat Karaimów?, “Awazymyz”, No. 3(28), http://www.awazymyz.karaimi.org/zeszyty/item/357-niepojety- -swiat-karaimow [accessed: 08.06.13]. This does not seem, however, to be a consistent terminological convention. Cf. B. Janusz (1927), Karaici w Polsce, Kraków. 2 R. Otsason (2004), Karaimi, in: Powszechna encyklopedia filozofii, Vol. 5, Lublin, pp. 487-489. 3 “At the end of the fourth millennium BC, the Iranian plateau was inhabited by tribes speaking a Turkish-Kipchak dialect of the Oghuz group. So far, the reasons for the migration of those tribes to eastern lands and, finally, to middle Mesopotamia have not been fully explained.
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Yiddish Influences on Jewish English, 1920-2002
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