Institute for Sefardi and Anousim Studies Academic Research
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Judaeo-Converso Merchants in the Private Trade Between Macao and Manila in the Early Modern Period
JUDAEO-CONVERSO MERCHANTS IN THE PRIVATE TRADE BETWEEN MACAO AND MANILA IN THE EARLY MODERN PERIOD LÚCIO DE SOUSA Tokyo University of Foreign Studiesa ABSTRACT The present paper intends to contribute with new information to a reconstruction of the Sephardic presence in the Macao–Manila commer- cial network. For this purpose, in the first place, we intend to trace the pro- file of the Judaeo-converso merchants arriving in China and the Philippines and to reconstruct the commercial networks to which they belonged during the 16th and early 17th centuries. Keywords: Jewish Diaspora, commercial networks, Macao–Manila JEL Codes: N15, N16 RESUMEN El presente artículo tiene la intención de contribuircon información nueva a una reconstrucción de la presencia sefardí en la red comercial Macao– Manila. Para este fin, el trabajo rastrea el perfil de los comerciantes Judaeo- conversos que viven en China y Filipinas y reconstruye las redes comerciales a las que pertenecieron durante el siglo XVI y principios del siglo XVII. Palabras clave: Diáspora judía, redes comerciales, Macao-Manila a School of International and Area Studies, Tokyo University of Foreign Studies, Fuchu, Tokyo 183-8534, Japan. [email protected] Revista de Historia Económica, Journal of Iberian and Latin American Economic History 519 Vol. 38, No. 3: 519–552. doi:10.1017/S0212610919000260 © Instituto Figuerola, Universidad Carlos III de Madrid 2019. This is an Open Access article, distributed under the terms of the Creative Commons Attribution licence (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted re-use, distribution, and reproduction in any medium, provided the original work is properly cited. -
The Legacy of the Inquisition in the Colonization of New Spain and New Mexico C
University of Texas at El Paso DigitalCommons@UTEP Student Papers (History) Department of History 5-11-2012 Lobos y Perros Rabiosos: The Legacy of the Inquisition in the Colonization of New Spain and New Mexico C. Michael Torres [email protected] Follow this and additional works at: http://digitalcommons.utep.edu/hist_honors Comments: Master's Seminar Essay Recommended Citation Torres, C. Michael, "Lobos y Perros Rabiosos: The Legacy of the Inquisition in the Colonization of New Spain and New Mexico" (2012). Student Papers (History). Paper 2. http://digitalcommons.utep.edu/hist_honors/2 This Article is brought to you for free and open access by the Department of History at DigitalCommons@UTEP. It has been accepted for inclusion in Student Papers (History) by an authorized administrator of DigitalCommons@UTEP. For more information, please contact [email protected]. LOBOS Y PERROS RABIOSOS: The Legacy of the Inquisition in the Colonization of New Spain and New Mexico Cheryl Martin, PhD. Master’s Seminar Essay May 11, 2012 C. Michael Torres 1 It is unlikely that any American elementary school student could forget the importance of the year 1492, as it immediately brings to mind explorer Christopher Columbus, his three tiny sailing ships and the daring voyage of discovery to the New World. Of no less importance was what historian Teofilo Ruiz of UCLA has called the Other 1492, the completion of the Reconquista (Reconquest) of the Moorish kingdoms in Iberia, and the expulsion of the Jews from Spain by the Catholic Monarchs Ferdinand II of Aragón, and Queen Isabella of Castile.1 These seemingly unconnected events influenced the history and economy of Spain and Europe, setting in motion the exploration, immigration, and colonization of the Americas which gave rise to Spain‟s Golden Age. -
Amsterdam, the Forbidden Lands, and the Dynamics of the Sephardi Diaspora
AMSTERDAM, THE FORBIDDEN LANDS, AND THE DYNAMICS OF THE SEPHARDI DIASPORA Yosef Kaplan The Western Sephardi Diaspora was established by New Christians from Spain and Portugal who abandoned Iberia in order to affi liate with Judaism. However, it should be noted that only a minority of the Iberian New Christians of Jewish descent left Iberia, and not all who did so reverted to Judaism in their new places of residence. Moreover, those who chose to live openly as Jews in communal frameworks did not do so for the same reasons, nor did all of them fi nd sought-after spiritual tranquility in their old-new faith. While many hundreds of conversos were absorbed within Judaism and adopted a way of life based on honoring the halakha and on identifi cation of some sort with the Jewish people, the encounter with the Talmudic-rabbinical tradition caused severe crises of identity for not a few of these “New Jews,” bringing them into intellectual confrontation with the community lead- ership. The Christian concepts that they had imbibed did not facilitate the transition to Judaism, and the skepticism that gnawed at the hearts of some of them ultimately distanced them from any affi liation with the Jewish people.1 But even those who reached a safe haven in the “lands of liberty” and decided to live openly as Jews did not necessarily sever themselves from connections with the lands of their Iberian origins. The burden of fear to which they had been subject as members of a discriminated and persecuted community did not erase their longings for their original homes and for the landscapes of their childhood. -
Descendants of the Anusim (Crypto-Jews) in Contemporary Mexico
Descendants of the Anusim (Crypto-Jews) in Contemporary Mexico Slightly updated version of a Thesis for the degree of “Doctor of Philosophy” by Schulamith Chava Halevy Hebrew University 2009 © Schulamith C. Halevy 2009-2011 This work was carried out under the supervision of Professor Yom Tov Assis and Professor Shalom Sabar To my beloved Berthas In Memoriam CONTENTS 1 INTRODUCTION ...................................................................................................7 1.1 THE PROBLEM.................................................................................................................7 1.2 NUEVO LEÓN ............................................................................................................ 11 1.2.1 The Original Settlement ...................................................................................12 1.2.2 A Sephardic Presence ........................................................................................14 1.2.3 Local Archives.......................................................................................................15 1.3 THE CARVAJAL TRAGEDY ....................................................................................... 15 1.4 THE MEXICAN INQUISITION ............................................................................. 17 1.4.1 José Toribio Medina and Alfonso Toro.......................................................17 1.4.2 Seymour Liebman ...............................................................................................18 1.5 CRYPTO‐JUDAISM -
The Myth of the Marrano Names 445
THE MYTH OF THE MARRANO NAMES 445 Anita NOVINSKY Université de Sao Paulo THE MYTH OF THE MARRANO NAMES RÉSUMÉ La documentation dont nous disposons pour les noms adoptés par les juifs convertis de force, au Portugal, en 1497, n’est guère importante. Aussi l’explication de ces noms est-elle, le plus souvent, fantaisiste ou peu conforme la réalité. L’étude ici présentée se fonde sur le Livre des coupables qui donne une liste de noms portés par des juifs suspectés de marranisme et emprisonnés, au Brésil, entre 1700 et 1761. Elle montre que ces juifs avaient adopté généralement le nom de leur parrain, de nobles, d’arbres, de fruits, ou encore du lieu de leur résidence. À cause de la menace inquisitoriale, il n’était pas rare qu’ils portent deux ou plusieurs noms, dif- férents parfois de ceux de leurs enfants. Les noms de grands-parents réapparaissent parfois au bout de deux ou trois générations. La fréquence des noms empruntés au vocabulaire de la nature (arbres, fruits, plantes, animaux, etc.) conduit beaucoup de Brésiliens d’aujourd’hui à s’interroger sur leurs origines avec la conviction que tous ces noms sont juifs. SUMMARY There are few documental references for the names adopted by Jews during the forced conversion to Catholicism, in Portugal, in 1497. Many legends were created about the original Marrano names, and their explanations don’t always correspond to reality. In this article, I present the principal names of Marranos living in Brazil who have been imprisoned or suspected of Judaism and whose names were regis- tered in the Book of Guilties, from 1700 to 1761. -
The Spanish Inquisition & the Life of the Crypto
The Spanish Inquisition & The Life of the Crypto Jew (around 13th century – 16th century) Lesson prepared by: Suzanne Sobczak Har HaShem Religious School HAR HASHEM SCHOOL LESSON PLAN Grade Level: grade 6 Date of lesson: November 16, 2003 Teacher: Suzanne Sobczak Topic: The Spanish Inquisition and the life of the Crypto Jew (around 13th-16th century) Enduring Understanding(s) on which this lesson will focus (taken from curriculum): 1. JEWISH STORIES AND HEROES TEACH US ABOUT HOW OTHERS USE THE SPARK OF THE DIVINE IN OURSELVES AND IN OTHERS. 2. HISTORICAL JEWISH COMMUNITIES WORKED TO KEEP JUDAISM ALIVE. 3. JEWISH COMMUNITIES OF THE PAST HAVE MADE CHOICES ABOUT HOW THEY LIVED JEWISHLY. 4. WE ARE CONNECTED TO JEWS ALL OVER THE WORLD Copyright © 2004, Weaver Family Foundation. www.WeaverFoundation.org Page 1 of 13 The Spanish Inquisition & The Life of the Crypto Jew (around 13th century – 16th century) Lesson prepared by: Suzanne Sobczak Har HaShem Religious School Essential Question(s) that will lead to this understanding (also taken from curriculum): 1. WHO WERE THE PERSONALITIES IN JEWISH HISTORY WHO IMPACTED JEWISH LIFE AND WHAT WERE THEIR STORIES? 2. HOW HAVE THE IMPORTANT MEMBERS OF JEWISHJ COMMUNITIES IN THE PAST TAKE A GIFT THEY POSSESS AND USED IT TO BENEFIT JEWISH LIFE? 3. WHAT INFORMED CHOICES DID THE JEWISH COMMUNITIES OF THE PAST CHOOSE TO LIVE JEWISH LIVES? 4. HOW HAS LEARNING KEPT JUDAISM ALIVE THROUGHOUT HISTORY? 5. HOW DID JEWISH COMMUNITIES DEVELOP ALL OVER THE WORLD AND HOW ARE THEY CONNECTED TO JEWISH COMMUNITIES TODAY? Evidence of Understanding (How will you assess that students have “gotten” the understanding?) Through discussions which highlight the vocabulary terms reflective of this time period (i.e.: crypto jew, conversion, marrano…) and through our varied in class activities evidence of students’ understanding will be gleaned as they articulate the choices Jews made during the Spanish Inquisition. -
The Myth of the Marrano Names
THE MYTH OF THE MARRANO NAMES Texto publicado em Revue des Études Juives Tome 165 Juillet-décembre 2006 Fascicule 3-4 p.445-456. Anita Novinsky Laboratório de Estudos sobre a Intolerância Universidade de São Paulo The romantic historiography about the Marranos and Marranism created a series of myths in relation to the names adopted by the Jews during and after their forced conversion in 1497 in Portugal. The increasing interest in Sephardic history, mainly after 1992, nourished people’s mind with fantastic histories and legends, that made the Marrano chapter especially attractive. The greatest impact came when historians try to prove the attachment of the "Conversos" or New Christians to the Jewish religion and their desire to die in kiddush-hashem. Reality was quite different. Analyzing the trials of the Inquisition, we cannot be sure that the confessions of Judaism were true. In torture the Anussim confessed to everything the Inquisitors wanted to hear and they accused friends, neighbors, families. When we examine the trials carefully, we see that the answers and terms of the confessions were always the same, phrases and words repeated during three centuries. The indiscriminate divulgation of the myths related to Marrano history is dangerous, as within a few years it can lend to a distorted history of the descent of the Anussim.1 Research on Sephardic history based entirely on unknown manuscripts is actually been made at the University of Sao Paulo, and it is opening new perspectives to Marrano history that will allow us to understand better the multishaped phenomenon of Marranism.2 2 In relation to the names adopted by the Jews during the conversions of 1497, we have very rare direct references. -
Muslim and Jewish “Otherness” in the Spanish Nation-Building Process Throughout the Reconquista (1212-1614)
MUSLIM AND JEWISH “OTHERNESS” IN THE SPANISH NATION-BUILDING PROCESS THROUGHOUT THE RECONQUISTA (1212-1614) A THESIS SUBMITTED TO THE GRADUATE SCHOOL OF SOCIAL SCIENCES OF MIDDLE EAST TECHNICAL UNIVERSITY BY EVRİM TÜRKÇELİK IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF SCIENCE IN THE DEPARTMENT OF EUROPEAN STUDIES AUGUST 2003 ABSTRACT MUSLIM AND JEWISH “OTHERNESS” IN THE SPANISH NATION- BUILDING PROCESS THROUGHOUT THE RECONQUISTA (1212-1614) Türkçelik, Evrim M.Sc. Department of European Studies Supervisor: Assist.Prof.Dr. Mustafa Soykut August 2003, 113 pages In 1492, the Catholic Monarchs Isabel and Ferdinand conquered Granada, the last Muslim Kingdom in Spain, issued the edict of expulsion of Jews and charged Christopher Columbus to find out a western route to Indies who by coincidence discovered America. These three momentous events led to construction of Spanish national unity and of the Spanish world empire. In this study, what we are looking for is the impact of the first two events, the conquest of Granada and the expulsion of the Jews, on the formation of the Spanish national unity and the Spanish nationhood vis-à-vis Jews and Muslims in its historical context. In this study, the concept of nation-building would be employed not in economic but in political, religious and cultural terms. This study, by using the historical analysis method, found that centuries-long Muslim and Jewish presence in Spain and the Spaniards’ fight for exterminating this religious, cultural and political pluralism led to the formation of unitary Catholic state and society in Spain in the period under consideration. -
The Rise of the Modern Inquisition in Portugal and Brazil, and the Transformation of Jews and New Christians Into Heretics
Chapter 8 The Rise of the Modern Inquisition in Portugal and Brazil, and the Transformation of Jews and New Christians into Heretics Lúcia Helena Costigan 1 Introduction The Holy Office of the Inquisition that was established in Spain in 1478, and in Portugal in 1536 derived from the medieval inquisitions that existed previously in Europe, but it differed from the old model in many ways. Instead of being itinerant and controlled by the Pope and the priests, this new form of Inqui- sition was heavily influenced and controlled by the Spanish and Portuguese crowns. The freedom that the kings had to select the inquisitors and the mem- bers of the tribunals of the Holy Office transformed the Spanish and the Por- tuguese Inquisitions into a modern institution that combined the church and the state apparatus. Also, different from the medieval inquisitions that aimed to combat all forms of heresies, this modern institution that emerged on the Iberian Peninsula during the reign of Isabel and Fernando (r. 1469–1516) was particularly concerned with the eradication of crypto-Judaism, or the secret practice of Judaism by descendants of Jews who became known in Spain as conversos and in Portugal as cristãos-novos1 after the imposition of mass bap- tisms in the Peninsula. As Helen Rawlings observes in her contribution to this special volume, “eager to assert its dominance as both a political and religious force” the Holy Office of the Inquisition that emerged in Spain in 1478 aimed “to root out the incidence of heresy within the crypto-Jewish community.” When comparing the Portuguese Inquisition with the Spanish one, we are intrigued by the fact that only in 1536, more than half a century after it had been established in Spain, the new Holy Office of the Inquisition apparatus arrived in the Lusitanian lands. -
The Persecution of Christians in the Middle East
Helpdesk Report The Persecution of Christians in the Middle East Huma Haider University of Birmingham 16 February 2017 Question What recent evidence exists on the scale and current response to persecution of Christians in the Middle East (including any information of the problems being faced and from which solutions could be worked upon)? Contents 1. Overview 2. Introduction 3. Exodus of Christians 4. Acts of persecution and discrimination against Christians 5. Genocide against Christians 6. Addressing persecution against Christians 7. References 1. Overview A century ago, Christians in the Middle East comprised 20 percent of the population; today, they constitute no more than 3-4 percent of the region’s population (Pew Research Center, 2015; cited in Ben-Meir, 2016). The drastic decline in the number of Christians in the Middle East is considered to be part of a longer-term exodus related to general violence in various countries, lack of economic opportunities in the region, and religious persecution (Katulis et al., 2015; Hanish, 2014; Weiner, 2014). The tremendous changes in the political order in the Middle East since 2003, and the rise of violent extremist ideologies, have adversely impacted on Muslim- Christian relations and on the protection of Christian and other minority groups (Kraft and Manar, 2016; Ben-Meir, 2016; Katulis et al., 2015). While the overall situation of Christians in the Middle East is grim, their status and circumstances vary considerably across the region – with a The K4D helpdesk service provides brief summaries of current research, evidence, and lessons learned. Helpdesk reports are not rigorous or systematic reviews; they are intended to provide an introduction to the most important evidence related to a research question. -
An Introduction to Christian Theology
THE BOISI CENTER PAPERS ON RELIGION IN THE UNITED STATES An Introduction to Christian Theology Thoughtful, constructive interreligious dialogue depends not only upon the openness of the dialogue partners to diverse perspectives, but also upon a reliable foundation of correct information about the various beliefs being discussed. For those who desire a basic understanding of the tenets of Christian faith, this paper offers a brief history of Christianity and summarizes the central Christian beliefs in God, Jesus Christ, the Trinity, the Bible and authority, sin and reconciliation, sacraments, spiritual practices, and ethical living. INTRODUCTION This paper provides a primer on the basics of remain in the background of how Christianity is Christian theology as it is understood in the perceived and practiced in the United States; American context. It explains the major beliefs or frequently, these details may not even be familiar doctrines that are generally accepted by all to American Christians themselves. Nevertheless, Christians while also highlighting the theological some knowledge of these particulars is essential diversity of the Christian churches. In other words, to ground an accurate understanding of although all Christians adhere to the doctrines Christianity. discussed here, various groups of Christians often interpret these doctrines differently. These This paper thus provides an important disagreements usually have historical roots; thus, complement to the other papers in the Boisi Christianity’s historical development is Center series. In particular, since religious beliefs inseparable from its doctrinal development. For and religious practices always inform one another, this reason, the paper gives an overview of reading this paper together with the paper on Christianity’s historical development before Religious Practice in the United States is moving into a discussion of the major Christian recommended. -
The Portuguese Inquisition: a History of Religious Persecution
The Portuguese Inquisition: A History of Religious Persecution Bianca Ferreira Department of History Thesis Advisor: Dr. Nina Caputo University of Florida April 10, 2019 1 Table of contents Chapter 1: Introduction 5 Chapter 2: The History 11 Chapter 3: Why was the Portuguese Inquisition Established? 25 Conclusion 49 Bibliography 50 2 Acknowledgements I would first like to thank my mentor, Dr. Nina Caputo, for her continuous help, encouragement, and guidance throughout this project and my undergraduate years at UF. I would also like to thank my parents and Ryan for all of their love and support for which I am immensely grateful. Finally, thank you to Dr. Jessica Harland-Jacobs, Luc, and the faculty of the History Department all of whom have educated and prepared me for my future. 3 Chapter 1: Introduction Thesis Intent/Abstract Portugal underwent many changes of its policy regarding the Jewish population, and their status, during the 15th and 16th centuries. For Portuguese Jews, their society went from acceptance to outright persecution. This thesis analyzed the history of the establishment of the Portuguese Inquisition. Through this analysis, I identified the specific causes that drove the creation of the Inquisition. In the first and second chapters, the history is presented to establish a basis of understanding upon which my analysis and conclusions in chapter three depend on. By the end, three major factors are presented that answer the question: What led Portugal to establish the Holy Inquisition? A look at the lack of Historiography The Portuguese Inquisition spanned over three centuries from 1536-1821and is to this day one of the pinnacle examples of religious persecution.