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Offers a wide overview of the Sephardic presence in North and South America through eleven essays discussing culture, history, literature, language, religion and music.
A significant number of Sephardic Jews, tracing their remote origins to Spain and Portugal, immigrated to the United States from Turkey, Greece, and the Balkans from 1880 through the 1920s, joined by a smaller number of Mizrahi Jews arriving from Arab lands. Most Sephardim settled in New York, establishing the leading Judeo-Spanish community outside the Ottoman Empire. With their distinct languages, cultures, and rituals, Sephardim and Arab-speaking Mizrahim were not readily recognized as Jews by their Ashkenazic coreligionists. At the same time, they forged alliances outside Jewish circles with Hispanics and Arabs, with whom they shared significant cultural and linguistic ties. The failure among Ashkenazic Jews to recognize Sephardim and Mizrahim as fellow Jews continues today. More often than not, these Jewish communities are simply absent from portrayals of American Jewry. Drawing on primary sources such as the Ladino (Judeo-Spanish) press, archival documents, and oral histories, Sephardic Jews in America offers the first book-length academic treatment of their history in the United States, from 1654 to the present, focusing on the age of mass immigration.
In the last few years, the fields of Sephardic and Mizrahi Studies have grown significantly, thanks to new publications which take into consideration unexplored aspects of the history, literature and identity of modern Middle Eastern and North African Jews. However, few of these studies abandoned the Diaspora/Israel dichotomy and analysed the Jews who moved to Israel and those that settled elsewhere as part of a new, diverse and interconnected diaspora. Contemporary Sephardic and Mizrahi Literature argues that the literary texts produced by Sephardic and Mizrahi Jews who migrated from the Middle East and North Africa in the 1950s and afterwards, should be considered as part of a transnational arena, in which forms of Jewish diasporism and postcolonial displacement interweave. Through an original perspective that focuses on novelists, poets, professional and amateur writers – from the Israeli poets Erez Biton and Shva Salhoov to Francophone authors such as Chochana Boukhobza, Ami Bouganim and Serge Moati – the book explains that these Sephardic and Mizrahi authors are part of a global literary diaspora at the crossroads of past Arab legacies, new national identities and persistent feelings of Jewishness. Some of the chapters emphasise how the Sephardic and Mizrahi past and present identities are narrated, how generational and ethno-national issues are taken into account and which linguistic and stylistic strategies the authors adopted. Other chapters focus more explicitly on how the relations between national societies and different Jewish migrant communities are narrated, both in today’s Israel and in the diaspora. The book helps to bridge the gap between Hebrew and postcolonial literature, and opens up new perspectives on Sephardic and Mizrahi literature. It will be a valuable resource for students and scholars of Jewish and Postcolonial Studies and Comparative Literature
Modern Spain and the Sephardim: Legitimizing Identities addresses the legal, political, symbolic, and conceptual consequences of the development of a new framework of relations between the Spanish state and the descendants of the Jews expelled from the Iberian kingdoms in 1492 from its beginnings in the nineteenth century to its unexpected consequences during World War II. This book aims to understand and explain the unchallenged idea of the Sephardim as a mix of Spaniard and Jew that emerged in Spain in the second half of the nineteenth century. Maite Ojeda-Mata examines the processes that led to this ambivalent conceptualization of Sephardic identity, as both Spanish and Jewish, and its consequences for the Sephardic Jews.
This volume addresses key conceptual issues and case studies dealing with contemporary Jewish identities amidst globalization processes, with special emphasis on Latin American socio-political, communal, and cultural milieu. The book brings together a variety of disciplinary and theoretical approaches that range from political science to sociology and from art and literature to demography in order to offer the reader a multidimensional and multifocal analysis of the diverse constitutional elements of the Jewish experience. Using as its point of departure the wide horizon of historical trajectories and current challenges, the articles analyze the transnational, regional and local processes that inform the different Jewish Diasporas and Israel. Simultaneously, its content provides a snapshot of the current state of research on collective identity building processes and a lively analysis of the challenges posed by cultural diversity and primordial and civic belongings in the framework of political transitions, as well as new and old forms of expressing through cultural creativity individual and collective identities.
From the sixteenth century on, hundreds of Portuguese New Christians began to flow to Venice and Livorno in Italy, and to Amsterdam and Hamburg in northwest Europe. In those cities and later in London, Bordeaux, and Bayonne as well, Iberian conversos established their own Jewish communities, openly adhering to Judaism. Despite the features these communities shared with other confessional groups in exile, what set them apart was very significant. In contrast to other European confessional communities, whose religious affiliation was uninterrupted, the Western Sephardic Jews came to Judaism after a separation of generations from the religion of their ancestors. In this edited volume, several experts in the field detail the religious and cultural changes that occurred in the Early Modern Western Sephardic communities. "Highly recommended for all academic and Jewish libraries." - David B Levy, Touro College, NYC, in: Association of Jewish Libraries News and Reviews 1.2 (2019)
In this book, Sephardism is defined not as an expression of Sephardic identity but as a politicized literary metaphor. Since the nineteenth century, this metaphor has occurred with extraordinary frequency in works by authors from a variety of ethnicities, religions, and nationalities in Europe, the Americas, North Africa, Israel, and even India. Sephardism asks why Gentile and Jewish writers and cultural figures have chosen to draw upon the medieval Sephardic experience to express their concerns about dissidents and minorities in modern nations? To what extent does their use of Sephardism overlap with other politicized discourses such as orientalism, hispanism, and medievalism, which also emerged from a clash between authoritarian, progressive, and romantic ideologies? This book brings a new approach to Sephardic Studies by situating it at a crossroads between Jewish Studies and Hispanic Studies in ways that enhance our appreciation of how historical fiction and political history have shaped, and were shaped by, historical attitudes toward Jews and their representation.
Five centuries after the forced conversion of Spanish and Portuguese Jews to Catholicism, stories of these conversos' descendants uncovering long-hidden Jewish roots have come to light and taken hold of the literary and popular imagination. This seemingly remote history has inspired a wave of contemporary writing involving hidden artifacts, familial whispers and secrets, and clandestine Jewish ritual practices pointing to a past that had been presumed dead and buried. The Converso's Return explores the cultural politics and literary impact of this reawakened interest in converso and crypto-Jewish history, ancestry, and identity, and asks what this fascination with lost-and-found heritage can tell us about how we relate to and make use of the past. Dalia Kandiyoti offers nuanced interpretations of contemporary fictional and autobiographical texts about crypto-Jews in Cuba, Mexico, New Mexico, Spain, France, the Ottoman Empire, and Turkey. These works not only imagine what might be missing from the historical archive but also suggest an alternative historical consciousness that underscores uncommon convergences of and solidarities within Sephardi, Christian, Muslim, converso, and Sabbatean histories. Steeped in diaspora, Sephardi, transamerican, Iberian, and world literature studies, The Converso's Return illuminates how the converso narrative can enrich our understanding of history, genealogy, and collective memory.
Klezmer is a continually evolving musical tradition that grows out of Eastern European Jewish culture, and its changes reflect Jews' interaction with other groups as well as their shifting relations to their own history. But what happens when, in the klezmer spirit, the performances that go into the making of Jewishness come into contact with those that build different forms of cultural identity? Jonathan Freedman argues that terms central to the Jewish experience in America, notions like "the immigrant," the "ethnic," and even the "model minority," have worked and continue to intertwine the Jewish-American with the experiences, histories, and imaginative productions of Latinos, Asians, African Americans, and gays and lesbians, among others. He traces these relationships in a number of arenas: the crossover between jazz and klezmer and its consequences in Philip Roth's The Human Stain; the relationship between Jewishness and queer identity in Tony Kushner's Angels in America; fictions concerning crypto-Jews in Cuba and the Mexican-American borderland; the connection between Jews and Christian apocalyptic narratives; stories of "new immigrants" by Bharathi Mukherjee, Gish Jen, Lan Samantha Chang, and Gary Shteyngart; and the revisionary relation of these authors to the classic Jewish American immigrant narratives of Henry Roth, Bernard Malamud, and Saul Bellow. By interrogating the fraught and multidimensional uses of Jews, Judaism, and Jewishness, Freedman deepens our understanding of ethnoracial complexities.
In 1981, while working as New Mexico State Historian, Stanley M. Hordes began to hear stories of Hispanos who lit candles on Friday night and abstained from eating pork. Puzzling over the matter, Hordes realized that these practices might very well have been passed down through the centuries from early crypto-Jewish settlers in New Spain. After extensive research and hundreds of interviews, Hordes concluded that there was, in New Mexico and the Southwest, a Sephardic legacy derived from the converso community of Spanish Jews. In To the End of the Earth, Hordes explores the remarkable story of crypto-Jews and the tenuous preservation of Jewish rituals and traditions in Mexico and New Mexico over the past five hundred years. He follows the crypto-Jews from their Jewish origins in medieval Spain and Portugal to their efforts to escape persecution by migrating to the New World and settling in the far reaches of the northern Mexican frontier. Drawing on individual biographies (including those of colonial officials accused of secretly practicing Judaism), family histories, Inquisition records, letters, and other primary sources, Hordes provides a richly detailed account of the economic, social and religious lives of crypto-Jews during the colonial period and after the annexation of New Mexico by the United States in 1846. While the American government offered more religious freedom than had the Spanish colonial rulers, cultural assimilation into Anglo-American society weakened many elements of the crypto-Jewish tradition. Hordes concludes with a discussion of the reemergence of crypto-Jewish culture and the reclamation of Jewish ancestry within the Hispano community in the late twentieth century. He examines the publicity surrounding the rediscovery of the crypto-Jewish community and explores the challenges inherent in a study that attempts to reconstruct the history of a people who tried to leave no documentary record.