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Journal articles on the topic 'Crypto Jews in fiction'

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Published: 4 June 2021
Last updated: 3 February 2022

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1

KITLV, Redactie. "Book reviews." New West Indian Guide / Nieuwe West-Indische Gids 84, no. 3-4 (January 1, 2010): 277–344. http://dx.doi.org/10.1163/13822373-90002444.

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The Atlantic World, 1450-2000, edited by Toyin Falola & Kevin D. Roberts (reviewed by Aaron Spencer Fogleman) The Slave Ship: A Human History, by Marcus Rediker (reviewed by Justin Roberts) Extending the Frontiers: Essays on the New Transatlantic Slave Trade Database, edited by David Eltis & David Richardson (reviewed by Joseph C. Miller) "New Negroes from Africa": Slave Trade Abolition and Free African Settlement in the Nineteenth-Century Caribbean, by Rosanne Marion Adderley (reviewed by Nicolette Bethel) Atlantic Diasporas: Jews, Conversos, and Crypto-Jews in the Age of Mercantilism, 1500-1800, edited by Richard L. Kagan & Philip D. Morgan (reviewed by Jonathan Schorsch) Brother’s Keeper: The United States, Race, and Empire in the British Caribbean, 1937-1962, by Jason C. Parker (reviewed by Charlie Whitham) Labour and the Multiracial Project in the Caribbean: Its History and Promise, by Sara Abraham (reviewed by Douglas Midgett) Envisioning Caribbean Futures: Jamaican Perspectives, by Brian Meeks (reviewed by Gina Athena Ulysse) Archibald Monteath: Igbo, Jamaican, Moravian, by Maureen Warner-Lewis (reviewed by Jon Sensbach) Left of Karl Marx: The Political Life of Black Communist Claudia Jones, by Carole Boyce Davies (reviewed by Linden Lewis) Displacements and Transformations in Caribbean Cultures, edited by Lizabeth Paravisini-Gebert & Ivette Romero-Cesareo (reviewed by Bill Maurer) Caribbean Migration to Western Europe and the United States: Essays on Incorporation, Identity, and Citizenship, edited by Margarita Cervantes-Rodríguez, Ramón Grosfoguel & Eric Mielants (reviewed by Gert Oostindie) Home Cooking in the Global Village: Caribbean Food from Buccaneers to Ecotourists, by Richard Wilk (reviewed by William H. Fisher) Dead Man in Paradise: Unraveling a Murder from a Time of Revolution, by J.B. MacKinnon (reviewed by Edward Paulino) Tropical Zion: General Trujillo, FDR, and the Jews of Sosúa, by Allen Wells (reviewed by Michael R. Hall) Downtown Ladies: Informal Commercial Importers, a Haitian Anthropologist, and Self-Making in Jamaica, by Gina A. Ulysse (reviewed by Jean Besson) Une ethnologue à Port-au-Prince: Question de couleur et luttes pour le classement socio-racial dans la capitale haïtienne, by Natacha Giafferi-Dombre (reviewed by Catherine Benoît) Haitian Vodou: Spirit, Myth, and Reality, edited by Patrick Bellegarde-Smith & Claudine Michel (reviewed by Susan Kwosek) Cuba: Religion, Social Capital, and Development, by Adrian H. Hearn (reviewed by Nadine Fernandez) "Mek Some Noise": Gospel Music and the Ethics of Style in Trinidad, by Timothy Rommen (reviewed by Daniel A. Segal)Routes and Roots: Navigating Caribbean and Pacific Island Literatures, by Elizabeth M. DeLoughrey (reviewed by Anthony Carrigan) Claude McKay, Code Name Sasha: Queer Black Marxism and the Harlem Renaissance, by Gary Edward Holcomb (reviewed by Brent Hayes Edwards) The Sense of Community in French Caribbean Fiction, by Celia Britton (reviewed by J. Michael Dash) Imaging the Chinese in Cuban Literature and Culture, by Ignacio López-Calvo (reviewed by Stephen Wilkinson) Pre-Columbian Jamaica, by P. Allsworth-Jones (reviewed by William F. Keegan) Underwater and Maritime Archaeology in Latin America and the Caribbean, edited by Margaret E. Leshikar-Denton & Pilar Luna Erreguerena (reviewed by Erika Laanela)
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2

Schwarz, Samuel. "The Crypto-Jews of Portugal." Shofar: An Interdisciplinary Journal of Jewish Studies 18, no. 1 (1999): 40–64. http://dx.doi.org/10.1353/sho.1999.0021.

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3

Glazier, Stephen D., and Janet Liebman Jacobs. "Hidden Heritage: The Legacy of the Crypto-Jews." Review of Religious Research 44, no. 4 (June 2003): 434. http://dx.doi.org/10.2307/3512223.

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4

Neulander, Judith S., and Janet Liebman Jacobs. "Hidden Heritage: The Legacy of the Crypto-Jews." Western Folklore 61, no. 3/4 (2002): 377. http://dx.doi.org/10.2307/1500440.

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5

Carroll, Michael P. "The not-so-crypto crypto-Jews of New Mexico: update on a decades-old debate." Religion 48, no. 2 (November 22, 2017): 236–51. http://dx.doi.org/10.1080/0048721x.2017.1403397.

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6

Carroll, Michael P. "Juggling Identities: Identity and Authenticity Among the Crypto-Jews." Religion 40, no. 4 (October 2010): 371–72. http://dx.doi.org/10.1016/j.religion.2010.09.025.

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7

Ward, Seth. "Hidden Heritage, the Legacy of the Crypto-Jews (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 24, no. 1 (2005): 155–57. http://dx.doi.org/10.1353/sho.2005.0207.

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8

Brazeal, Brian. "Central Asian crypto-Jews in the global emerald economy." Extractive Industries and Society 6, no. 4 (November 2019): 1047–54. http://dx.doi.org/10.1016/j.exis.2019.03.014.

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9

David Gitlitz. "New Mexico's Crypto-Jews: Image and Memory (review)." Catholic Historical Review 94, no. 4 (2008): 849–51. http://dx.doi.org/10.1353/cat.0.0248.

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10

Kunin, Seth D. "Juggling Identities among the Crypto-Jews of the American Southwest." Religion 31, no. 1 (January 2001): 41–61. http://dx.doi.org/10.1006/reli.2000.0313.

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11

Seton-Rogers, Cynthia. "The Exceptions to the Rule." European Judaism 51, no. 2 (September 1, 2018): 6–12. http://dx.doi.org/10.3167/ej.2017.510203.

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History has largely ignored Anglo-Jewish history in the years between the expulsion of the Jews from England in 1290 and their readmittance in 1656 by Cromwell. This article revisits that period and disputes the misconception that the Period of Expulsion left England without any Jews for nearly 400 years. Although the small Jewish population ebbed and flowed with the rising and waning tides of English anti-Jewish hostilities, it nevertheless persevered. This article highlights some of the more well-known and thus well-documented of these Jews, the majority of whom were Crypto-Jews of Spanish or Portuguese origin.
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12

Seton-Rogers, Cynthia. "The Exceptions to the Rule." European Judaism 51, no. 2 (September 1, 2018): 6–12. http://dx.doi.org/10.3167/ej.2018.510203.

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Abstract History has largely ignored Anglo-Jewish history in the years between the expulsion of the Jews from England in 1290 and their readmittance in 1656 by Cromwell. This article revisits that period and disputes the misconception that the Period of Expulsion left England without any Jews for nearly 400 years. Although the small Jewish population ebbed and flowed with the rising and waning tides of English anti-Jewish hostilities, it nevertheless persevered. This article highlights some of the more well-known and thus well-documented of these Jews, the majority of whom were Crypto-Jews of Spanish or Portuguese origin.
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13

Gelfand, Noah L. "Book Review: Atlantic Diasporas: Jews, Conversos, and Crypto-Jews in the Age of Mercantilism, 1500–1800." International Journal of Maritime History 21, no. 2 (December 2009): 364–66. http://dx.doi.org/10.1177/084387140902100225.

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14

Nosenko-Stein, Elena. "A Review of G. S. ZELENINA, OGNENNYY VRAG MARRANOV: ZHIZN I SMERT POD NADZOROM INKVIZITSII [The Fiery Enemy of the Marranos: Life and Death under the Supervision of the Inquisition]. Moscow; St Petersburg: Center for Humanitarian Initiatives Press, 2018, 396 pp." Antropologicheskij forum 17, no. 49 (June 2021): 223–32. http://dx.doi.org/10.31250/1815-8870-2021-17-49-223-232.

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The book by the well-known historian and anthropologist Galina Zelenina deals with some problems of the historical experience of baptized Jews in the Pyrenean peninsula. The scholar explores some issues of life under the severe control of the Inquisition and social surroundings through the perspective of cultural anthropology, stressing the problems of the “silent majority” and its identity. Zelenina emphasizes that conversos were located between two worlds whilst being Others to both, relativists and multiculturalists of the period. She also stresses the ethnic and racial aspects of enmity towards Marranos in Spain and Portugal. This ethnic component of anti-Jewish attitudes were, according to the author, first signs of the racial anti-Semitism of the 19th–20th centuries. Drawing on various sources, Zelenina considers different issues of the life and experiences of crypto-Jews under circumstances of control and hatred. Among these were rites of passage, rituals which canceled baptism, the role of women in the rituals of “new Christians”, general gender aspects of the culture of conversos, food practices of Marranos, and the specific “competition” of narratives about sanctity between Christians and crypto-Jews. The scholar pays attention to the specifics of the bloody libel against “new Christians” in Spain and deviant sexuality which was often connected with Jews and Marranos. Concluding her book, Zelenina returns to the racial aspect of many accusations against Jews of the period under investigation and considers them from an anthropological perspective.
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15

Lapidot, Elad. "Invisible Concealment of Invisibility Crypto-Judaism as a Theological Paradigm of Racial Anti-Semitism." Religions 9, no. 11 (November 1, 2018): 339. http://dx.doi.org/10.3390/rel9110339.

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The motif of secret, crypto-Judaism has a history that reaches further back into the theological tradition. It no doubt structurally arises from or closely related to the epistemo-political challenges posed by the unworldliness and absolutely inner being of faith, which in the political or inter-subjective dimension immediately raises the question of evidence. The question of evidence, i.e., for the invisible faith, becomes acute in the case of conversion, where the basic premise is the initial absence of faith. Paradoxically, conversion is consequently the establishment of the convert’s fundamental faithlessness, of her originally non-Christian element, which the convert, in the very same act of conversion, claims no longer exists. It is easy to see the conceptual constellation that would present the convert as structural deception. At the Iberian threshold of modernity, in the face of mass Jewish conversion and assimilation, this paradox appeared in the image of the “new Christians”, the marranos, structurally suspected to be crypto-Jews, to the effect that the ultimate evidence of faith was a certificate of limpieza de sangre, “purity of blood”. This paper will follow the historian Yosef HayimYerushalmi in tracing the conceptual link between the Inquisition’s notion of crypto-Jews and the racialized figure of the Jew in modern anti-Semitism.
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16

Alpert, Michael. "Juggling Identities: Identity and Authenticity Among Crypto-Jews (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 29, no. 4 (2011): 172–74. http://dx.doi.org/10.1353/sho.2011.0121.

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17

Azria, Régine. "Janet Liebman Jacobs, Hidden Heritage. The Legacy of the Crypto-Jews." Archives de sciences sociales des religions, no. 124 (October 1, 2003): 63–170. http://dx.doi.org/10.4000/assr.863.

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18

Zaba, Stefek. "The NSAKEY in microsoft's crypto API: facts, fiction and speculation." Information Security Technical Report 4, no. 4 (January 1999): 40–46. http://dx.doi.org/10.1016/s1363-4127(99)80087-9.

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19

David Graizbord. "Atlantic Diasporas: Jews, Conversos, and Crypto-Jews in the Age of Mercantilism, 1500–1800 (review)." American Jewish History 94, no. 4 (2008): 349–52. http://dx.doi.org/10.1353/ajh.0.0098.

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20

Soyer, Francois. "Atlantic Diasporas: Jews, Conversos and Crypto-Jews in the Age of Mercantilism, 1500-1800 (review)." Caribbean Studies 38, no. 2 (2010): 187–91. http://dx.doi.org/10.1353/crb.2010.0060.

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21

Schaposchnik, Ana. "Atlantic Diasporas: Jews, Conversos, and Crypto-Jews in the Age of Mercantilism, 1500-1800 (review)." Journal of World History 22, no. 4 (2011): 855–57. http://dx.doi.org/10.1353/jwh.2011.0100.

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22

Lachenicht, Susanne. "Refugee “nations” and Empire-Building in the Early Modern Period." Journal of Early Modern Christianity 6, no. 1 (April 26, 2019): 99–109. http://dx.doi.org/10.1515/jemc-2019-2004.

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Abstract This article investigates to what extent the early modern period as the Confessional, Imperial and Economic Age was also an age of tolerance, how much early modern empires depended on religious minorities willing to migrate and settle overseas, how much in the words of Jonathan Israel religious migrants were “agents and victims of empire”. Jonathan Israel, Diasporas Within a Diaspora: Jews, Crypto-Jews and the World of Maritime Empires, 1540–1740 (Leyden: Brill 2002), 1. I will take the example of Sephardi Jews and Huguenots to analyse the agencies of persecuted religious minorities in negotiating terms and conditions for their (re-)settlement – more often than not as separate nations or at least separate communities within the ever-growing European empires.
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23

Samuels, Maurice. "Jews, Modernity, and the Fiction of Ben-Levi." Nineteenth Century French Studies 34, no. 3 (2006): 287–302. http://dx.doi.org/10.1353/ncf.2006.0038.

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24

Brenner, Rachel Feldhay. "The Jews and the Messianic Ethos of the Second Polish Republic. Stanisław Rembek’s Interwar Literary Writings." Przegląd Humanistyczny 62, no. 4 (463) (May 24, 2019): 23–30. http://dx.doi.org/10.5604/01.3001.0013.2632.

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Rembek’s conviction of Polish “chosenness” is expressed in the characterizations of the Jewish protagonists in his fiction. While Rembek’s diaristic writing reveals his antiSemitic prejudices, in his novella Dojrzałe kłosy [Ripe spikes], and novel Nagan [Revolver] he portrays the Jews as patriotic officers fighting for Poland. These characterizations of the Jews highlighted Poland’s democratic open-mindedness toward its Jewish citizens. Nonetheless, as Jews they were excluded from the nation’s Christian destiny. Time and again, the Jewish officers in Rembek’s fiction articulate their despondency over their failure to accept Christ despite their irresistible attraction to the Christian faith. The failure points to their inability to achieve grace. Their sense of religious inadequacy elucidates a theological perspective which posits that a Jewish presence was indispensable to Poland’s redemptive destiny; the Jew as an affirming witness sanctioned the Polish claim to a messianic calling. To achieve legitimacy, the Polish national messianic mission needed to be acknowledged by Jews. The perspective in Rembek’s fiction illuminates an important facet in the complexity of the Polish-Jewish relationships in reborn Poland.
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25

Barzilay, Tzafrir. "Early Accusations of Well Poisoning against Jews: Medieval Reality or Historiographical Fiction?" Medieval Encounters 22, no. 5 (November 24, 2016): 517–39. http://dx.doi.org/10.1163/15700674-12342236.

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This article reexamines the idea prevalent in existing historiography that Jews were accused of well poisoning before 1321. It argues that the historians who studied the origins of such accusations were misled by sources written in the early modern period to think that Jews were charged with well poisoning as early as the eleventh century. However, a careful analysis of the sources reveals that there is little reliable evidence that such cases happened before the fourteenth century, much less on a large scale. Thus, the conclusions of the article call for a new chronology of well-poisoning charges made against Jews, starting closer to the fourteenth century.
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26

Haynes, Stephen. "THEOLOGY AS FICTION AND FICTION AS THEOLOGY: KARL BARTH AND WALKER PERCY ON ‘THE JEWS’." Literature and Theology 5, no. 4 (1991): 388–407. http://dx.doi.org/10.1093/litthe/5.4.388.

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27

Casteel, Sarah Phillips. "David Dabydeen’s Hogarth: Blacks, Jews, and Postcolonial Ekphrasis." Cambridge Journal of Postcolonial Literary Inquiry 3, no. 1 (December 16, 2015): 117–33. http://dx.doi.org/10.1017/pli.2015.27.

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Eighteenth-century satirical artist William Hogarth figures centrally in Guyanese writer David Dabydeen’s ekphrastic postcolonial fiction. In particular, Dabydeen’s novels A Harlot’s Progress and Johnson’s Dictionary invoke plate 2 of Hogarth’s 1732 series A Harlot’s Progress, which depicts the encounter of a cuckolded Jewish merchant, his mistress, and a turbaned slave boy.In this article, I argue that Dabydeen’s strategy of introducing visual intertexts into his fiction encourages a comparative reading of the representational regimes that historically have shaped popular perceptions of blacks and Jews. Situating Dabydeen’s Hogarth novels as part of a larger tradition in postwar Caribbean writing of advancing an identificatory reading of Jewishness, I examine how Dabydeen’s novels illustrate the need to broaden discussions of the relationship between postcolonial and Jewish studies beyond the question of Holocaust memory.
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28

Weber, David J., and Stanley M. Hordes. "To the End of the Earth: A History of the Crypto-Jews of New Mexico." Western Historical Quarterly 37, no. 4 (December 1, 2006): 524. http://dx.doi.org/10.2307/25443438.

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29

Israel, Jonathan. "To the End of the Earth: A History of the Crypto-Jews of New Mexico." Hispanic American Historical Review 87, no. 4 (November 1, 2007): 757–58. http://dx.doi.org/10.1215/00182168-2007-058.

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30

Bharat, Adi S. "Next year in Jerusalem? ‘La nouvelle judéophobie’, neo-crypto-Judaism and the future of French Jews in Éliette Abécassis’s Alyah." French Cultural Studies 29, no. 3 (July 5, 2018): 228–43. http://dx.doi.org/10.1177/0957155818773977.

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Éliette Abécassis, one of the principal flagbearers of a nascent contemporary Jewish-French literature, has written a novel entitled Alyah, which engages in a series of reflections on the future of Jewish life in France. Among other themes, Abécassis tackles the memory of Jewish life in North Africa, especially in Morocco, the relationship between antisemitism and anti-Zionism, the affective value of the Israeli–Palestinian conflict for Jews and Muslims in France, and ‘la nouvelle judéophobie’. In this article, I read Alyah in its socio-political context in order to suggest that, while Abécassis highlights at times the potential for Jewish-Muslim solidarity, the novel ends up reproducing an oppositional, conflictual binary of Jews versus Muslims – something that Maud Mandel has termed a ‘narrative of polarisation’.
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31

Orzoff, Andrea. "Review: To the End of the Earth: A History of the Crypto-Jews of New Mexico." Public Historian 33, no. 3 (2011): 143–45. http://dx.doi.org/10.1525/tph.2011.33.3.143.

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32

Ben-Ur, Aviva. "To the End of the Earth: A History of the Crypto-Jews of New Mexico (review)." American Jewish History 93, no. 2 (2007): 264–68. http://dx.doi.org/10.1353/ajh.2007.0033.

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33

Dyck, Jason. "Ana E. Schaposchnik, The Lima inquisition: the plight of Crypto-Jews in seventeenth-century Peru Madison." Canadian Journal of Latin American and Caribbean Studies / Revue canadienne des études latino-américaines et caraïbes 41, no. 3 (September 2016): 457–58. http://dx.doi.org/10.1080/08263663.2016.1225678.

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34

Neulander, Judith S. "To the End of the Earth: A History of the Crypto-Jews of New Mexico (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 25, no. 2 (2007): 179–81. http://dx.doi.org/10.1353/sho.2007.0040.

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35

Neulander, Judith S. "To the End of the Earth: A History of the Crypto-Jews of New Mexico (review)." Catholic Historical Review 93, no. 1 (2007): 208–10. http://dx.doi.org/10.1353/cat.2007.0118.

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36

Burk, Rachel L. "To the End of the Earth: A History of the Crypto-Jews of New Mexico (review)." Hispanic Review 74, no. 3 (2006): 350–53. http://dx.doi.org/10.1353/hir.2006.0026.

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37

Casteel, Sarah Phillips. "Port and Plantation Jews in Contemporary Slavery Fiction of the Americas." Callaloo 37, no. 1 (2014): 112–29. http://dx.doi.org/10.1353/cal.2014.0011.

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38

Bell, Dean Phillip, Charles Meyers, and Norman Simms. "Troubled Souls: Conversos, Crypto-Jews, and Other Confused Jewish Intellectuals from the Fourteenth through the Eighteenth Century." Sixteenth Century Journal 33, no. 4 (2002): 1169. http://dx.doi.org/10.2307/4144184.

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39

Milgram, Avraham. "Crypto-Jews, Sephardim, Ashkenazim, and Refugees from Nazi Europe in Early Twentieth-Century Portugal: Together and Apart." Contemporary Jewry 40, no. 4 (December 2020): 607–26. http://dx.doi.org/10.1007/s12397-020-09353-z.

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40

Edwards, John. "Why the Spanish Inquisition?" Studies in Church History 29 (1992): 221–36. http://dx.doi.org/10.1017/s0424208400011311.

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It seems quite extraordinary that an important European country should apparently have wished to go down in history as the originator of calculated cruelty and violence against members of its civil population. Yet the writers of the famous sketches inMonty Python’s Flying Circuswere far from being the first to introduce ‘the Spanish Inquisition’ as a cliché to represent arbitrary and yet calculated tyranny. By the late sixteenth century, Christian Europe, both Catholic and Protestant, had already formed the image of Spain which has become known as the ‘Black Legend’. Just as many Spaniards distrusted Italy, because Jews lived freely there, and France because Protestants were in a similar condition in that country, so Italian opposition to the forces of Ferdinand the Catholic and his successors, together with the ultimately successful Dutch rebels, created, with the help of growing knowledge of Spain’s atrocities against the inhabitants of the New World, a counter-myth, in which the Spaniards themselves appeared as heardess oppressors, but also, ironically, as crypto-Jews (marranos). Erasmus wrote that France was ‘the most spotless and most flourishing part of Christendom’, since it was ‘not infected with heretics, with Bohemian schismatics, with Jews, with half-Jewishmarranos’, the last term clearly referring to Spain. Not surprisingly, there is also a Jewish story of what happened in Spain before, during, and after 1492, which may best be summed up, in general outline, in the words, written in 1877, of Frederic David Mocatta’s study of Iberian Jews and the Inquisition.
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41

Cohen‐Steiner, Olivier. "Jews and Jewesses in victorian fiction: From religious stereotype to ethnic hazard." Patterns of Prejudice 21, no. 2 (June 1987): 25–34. http://dx.doi.org/10.1080/0031322x.1987.9969902.

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42

Portuges, Catherine. "The Third Generation: Hungarian Jews on Screen." Hungarian Cultural Studies 2 (January 1, 2009): 11–17. http://dx.doi.org/10.5195/ahea.2009.21.

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The post-Cold War era, with its redrawn European topographies and renegotiated political and cultural alliances, has witnessed the return of Central European Jews to the screen in fiction features, documentary and experimental films, and new media. A younger generation of filmmakers devoted to speaking out on the Holocaust and its aftermath is opening vibrant new spaces of dialogue among historians, literary and scholars, as well as within the framework of families and audiences. By articulating unresolved questions of Jewish identity, memory and history, their work both extends and interrogates prior narratives and visual representations. My presentation compares recent films by several filmmakers with regard to the contested meanings of Jewish identity; issues of gender and the filmmaker’s voice and subject position; the contextualization of historical evidence; and innovative modes and genres of cinematic representation.
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43

Davis, Erik. "Weird Naturalism of the Brothers McKenna." International Journal for the Study of New Religions 7, no. 2 (February 20, 2017): 175–98. http://dx.doi.org/10.1558/ijsnr.v7i2.31944.

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When Terence McKenna and his brother Dennis performed the so-called “Experiment at La Chorrera” in Columbia in 1971, they staged what became one of the most legendary and storied trip tales in contemporary psychedelic culture. This paper diagrams the matrix of Jungian alchemy, Marshall McLuhan, and science fiction that underpinned the protocols and conceptual apparatus of the Experiment. These ideas are tied to McKenna’s early unpublished text Crypto-Rap, which is briefly summarized as an example of “weird naturalism.” In essence, it is argued that Terence and Dennis McKenna “esotericized” media theory into an occult apparatus of resonance, sympathy, and apocalyptic ontology.
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44

Antosik-Piela, Maria. "The Galician Ethnic Triangle and the Polish Big Oil Fiction." Ruch Literacki 57, no. 4 (September 1, 2016): 438–46. http://dx.doi.org/10.1515/ruch-2017-0073.

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Summary This article examines the Big Oil fiction, a type of novel which sprang up in Galicia in the last decades of the 19th century. Its practitioners – Artur Gruszecki, Sewer (Ignacy Maciejowski) and Stanisław Antoni Mueller – depicted the complex relations between the Poles, the Jews and the Ukrainians against the background of the Galician oil boom in the late 19th century and the rapid modernization of that remote corner of the Austrian Empire.
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45

Picazo Muntaner, Antoni. "Las judaizantes del Reino de Mallorca. La resistencia religiosa de las chuetas en el siglo XVII = The Judaists of The Kingdom of Mallorca: The Religious Resistance in the Seventeenth Century." Espacio Tiempo y Forma. Serie IV, Historia Moderna, no. 30 (December 13, 2017): 291. http://dx.doi.org/10.5944/etfiv.30.2017.19009.

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A finales del siglo XVII la Inquisición del reino de Mallorca procesó, en dos ocasiones, a un elevado número de personas descendientes de judíos conversos. Se les acusó, en sendas ocasiones, de ser criptojudíos. Entre todos ellos destacaban las mujeres, guardianas de las normativas más elementales de la ley mosaica y practicantes de dicha religión. El análisis de los juicios inquisitoriales permite vislumbrar los métodos de resistencia religiosa que aquellas mujeres practicaron. Desde los elementos cotidianos, como la preparación de alimentos, pasando por los rituales y fiestas más importantes hasta las oraciones que realizaban.AbstractAt the end of the seventeenth century the Inquisition of the kingdom of Majorca processed, on two occasions, a large number of people descendants of converted Jews. They were accused, on several occasions, of being crypto-Jews. Among all of them stood out the women, guardians of the most basic norms of the Mosaic law and practitioners of that religion. The analysis of the inquisitorial judgments allows to glimpse the methods of religious resistance that those women practiced. From everyday elements such as food preparation, rituals and most important parties to the prayers they performed.
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46

McGaha, Michael D. "Troubled Souls: Conversos, Crypto-Jews, and Other Confused Jewish Intellectuals from the Fourteenth through the Eighteenth Century (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 21, no. 2 (2002): 173–75. http://dx.doi.org/10.1353/sho.2002.0153.

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47

Jacobs, Janet Liebman. "The Spiritual Self‐In‐Relation: Empathy and the Construction of Spirituality Among Modern Descendants of theSpanish Crypto‐Jews." Journal for the Scientific Study of Religion 39, no. 1 (March 2000): 53–63. http://dx.doi.org/10.1111/0021-8294.00005.

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Levine, Frances. "Seth D. Kunin. Juggling Identities: Identity and Authenticity Among the Crypto-Jews. Juggling Identities: Identity and Authenticity Among the Crypto-Jews. By Seth D. Kunin. New York: Columbia University Press, 2009. Pp. vii, 278. Maps. Figures. Notes. Bibliography. Index. $45.00 cloth." Americas 68, no. 04 (April 2012): 611–13. http://dx.doi.org/10.1017/s0003161500001632.

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49

Levine, Frances. "Seth D. Kunin. Juggling Identities: Identity and Authenticity Among the Crypto-Jews - Juggling Identities: Identity and Authenticity Among the Crypto-Jews. By Seth D. Kunin. New York: Columbia University Press, 2009. Pp. vii, 278. Maps. Figures. Notes. Bibliography. Index. $45.00 cloth." Americas 68, no. 4 (April 2012): 611–13. http://dx.doi.org/10.1353/tam.2012.0038.

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Kahan, Paul. "To the End of the Earth: A History of the Crypto-Jews of New Mexico - By Stanley M. Hordes." Religious Studies Review 36, no. 4 (December 2010): 307. http://dx.doi.org/10.1111/j.1748-0922.2010.01472_4.x.

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