Relevant bibliographies by topics / Relations with Marranos

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  2. Dissertations / Theses
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Academic literature on the topic 'Relations with Marranos'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2025

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Journal articles on the topic "Relations with Marranos"

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Antentas, Josep Maria. "Daniel Bensaïd’s Marrano Internationalism." Historical Materialism 30, no. 2 (2022): 135–68. http://dx.doi.org/10.1163/1569206x-20222073.

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Abstract Bensaïd’s interest in Marranism is part of his broader interest in Jewish mysticism, read in a profane and secularised way, and of his search for new theoretical paths with which to renew revolutionary Marxist theory. ‘Marrano’ refers to the Spanish–Portuguese Jews who were forcibly converted to Christianity in the fifteenth century and who were suspected of judaising in secret. The term has been increasingly used by many authors, including Bensaïd, in a broad sense, often as a metaphor that goes beyond the study of actual Marranos to acquire a broader meaning. Bensaïd uses Marranism
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Rodrigues da Silva Tavim, José Alberto. "A descoberta dos Marranos de Portugal … no Brasil." Lusotopie 18, no. 2 (2020): 148–66. http://dx.doi.org/10.1163/17683084-12341741.

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Resumo Neste artigo reflicto sobre as repercussões da “descoberta” dos Marranos em Portugal, no princípio do século XX, na questão do resgate da identidade brasileira pelos judeus do Brasil. Esta “descoberta” despertou grande interesse de especialistas da História dos Judeus, de cientistas sociais, e também da Média europeia. Mas foi igualmente alvo do interesse de pessoas que, no outro lado do Atlântico, tentavam comprovar a presença de uma população de origem judaica desde os tempos coloniais em Terra de Santa Cruz e, portanto, o seu papel fundamental para a construção da colónia que se torn
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Thomas, Leah M. "Finding a “continuing city”: John Marrant’s Narrative Mapping as Geographical and Historical Imaginaries." Eighteenth-Century Fiction 36, no. 4 (2024): 515–50. http://dx.doi.org/10.3138/ecf.36.4.515.

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John Marrant’s A Narrative of the Lord’s Wonderful Dealings with John Marrant, a Black (1785) draws on geographical and historical imaginaries between the Cherokee and the British in the southeastern US from the 1720s through the American Revolutionary War. Comparing eighteenth-century southeastern Indigenous and European colonial maps with Marrant’s narrative mapping reveals Marrant’s navigation of the same spaces and networks of relation that were coming under colonial management. As a “go-between,” Marrant negotiates Cherokee and other Indigenous nations’ relations, as well as furnishes a r
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Hsia, R. Po-chia. "Elisheva Carlebach. Divided Souls: Converts from Judaism in Germany, 1500–1750. New Haven: Yale University Press, 2001. xii, 324 pp." AJS Review 29, no. 2 (2005): 388–89. http://dx.doi.org/10.1017/s0364009405350173.

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Unlike the Sephardim, who accepted the concept of taqiyya and the practice of marranism to cope with forced conversions under Islam, the Ashkenazim, especially the Jewish communities of Germanophone Central Europe, developed an uncompromising rejection of Christian baptism. Instead of marranism and deception under Islam, the Ashkenazim, in the persecutions of the Crusades and after, developed a strong sense of martyrdom and detested baptism, whether forced or voluntary, as ritual and spiritual defilement and pollution. The small number of Jewish converts to Christianity were not so much sinner
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Carpenedo, Manoela. "Vivendo a nossa ascendência marrana. Ritual e identidades judaicas entre os evangélicos judaizantes no Brasil." Lusotopie 18, no. 2 (2020): 167–91. http://dx.doi.org/10.1163/17683084-12341742.

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Resumo Baseada em uma etnografia conduzida entre 2013 e 2015, este estudo explora como uma comunidade Evangélica carismática desenvolveu um processo radical de judaização. Enquanto tal processo visa restaurar algumas práticas e teologias cristãs vistas como degeneradas, tal mudança é também motivada por alegações de uma origem criptojudaica reivindicada através de identidades marranas. Através da incorporação de práticas religiosas inspiradas no Judaísmo Ortodoxo, a comunidade coletivamente reconstrói suas identidades ‘evangélicas judaizantes’. No entanto, a identificação dessa comunidade com
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Lacerda, Daniel. "Uriel da Costa et les marranes de Porto : cours au Collège de France, 1966-1972." Lusotopie 16, no. 2 (2009): 265–69. http://dx.doi.org/10.1163/176830809790554314.

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Şengül, Fatma Seda. "Yahudi Düşünür Profiat Duran'ın İsa'nın Ulûhiyetine Dair Eleştirileri." Oksident 1, no. 1 (2019): 79–100. https://doi.org/10.5281/zenodo.3598343.

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As well as the works written by the parties about themselves, the apologies and polemics they wrote against each other are important in understanding the history of Jewish-Christian relations. In the late fourteenth century, when the Jewish-Christian relations were going through a difficult process, the Jewish philosopher Profiat Duran wrote a refutation of Christian doctrines in Spain. The refusal, Kelimmat ha-Goyim (The Shame of the Gentiles), addresses not only detailed objections against the deity of Jesus, but also various issues such as the claim of virginity of Mary, baptism, Eucharist,
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Pempel, T. J., Sheldon Garon, Junko Kato, Yves Tiberghien, and Richard J. Samuels. "Roundtable Discussion of Richard J. Samuels'sMachiavelli's Children: Leaders and Their Legacies in Italy and Japan." Journal of East Asian Studies 6, no. 1 (2006): 1–29. http://dx.doi.org/10.1017/s1598240800000023.

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Richard Samuels's bookMachiavelli's Children: Leaders and Their Legacies in Italy and Japanraises a number of important issues concerning political leadership and the role individual leaders can play in a nation's history. The book won the 2003 Marraro Prize from the Society for Italian Historical Studies and the 2004 Jervis-Schroeder Prize for the best book in International History and Politics, awarded by the International History and Politics section of the American Political Science Association. This is a roundtable involving four critical essays and the author's response. Discussion cente
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Kallosh, Renata. "M-theory, black holes and cosmology." Proceedings of the Royal Society A: Mathematical, Physical and Engineering Sciences 477, no. 2245 (2021): 20200786. http://dx.doi.org/10.1098/rspa.2020.0786.

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This paper is dedicated to Michael J. Duff on the occasion of his 70th birthday. I discuss some issues of M-theory/string theory/supergravity closely related to Mike’s interests. I describe a relation between STU black hole entropy, the Cayley hyperdeterminant, the Bhargava cube and a three-qubit Alice–Bob–Charlie triality symmetry. I shortly describe my recent work with Gunaydin, Linde and Yamada on M-theory cosmology (Gunaydin et al. 2020 M-theory cosmology, octonions, error-correcting codes ( http://arxiv.org/abs/2008.01494 )), inspired by the work of Duff with Ferrara and Borsten, Levay, M
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Danneberg, Lutz, and Andrea Albrecht. "Beobachtungen zu den Voraussetzungen des hypothetisch-deduktiven und des hypothetisch-induktiven Argumentierens im Rahmen einer hermeneutischen Konzeption der Textinterpretation." Journal of Literary Theory 10, no. 1 (2016): 1–37. http://dx.doi.org/10.1515/jlt-2016-0001.

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AbstractThe contribution clarifies from an epistemological and hermeneutical perspective some of the indispensable assumptions which are generally made during hypothetical deductive and hypothetical inductive inferences in text interpretations, but which are rarely reflected as such. The modes of inference of the natural sciences often serve as a model for, e. g., a ›hermeneutics of nature‹, even though these modes of inference cannot be directly compared to those of the humanities (1). In order to understand the conditions for making such a comparison, we consider the problem of interpretatio
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Dissertations / Theses on the topic "Relations with Marranos"

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Trévisi, Marion. "Oncles et tantes au XVIIIe siècle : au coeur de la parenté, quelle présence, quels rôles." Paris 4, 2003. http://www.theses.fr/2003PA040206.

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La place des oncles et tantes dans les familles françaises d'une grande partie Nord de la France au XVIIIe siècle, n'est pas secondaire, notamment sur le plan démographique. De sa naissance à ses vingt ans, un individu était entouré par cinq à six oncles et tantes, consanguins comme alliés, qu'il perdait rapidement après son trentième anniversaire. Les oncles et tantes étaient bien plus présents que les grands-parents sur le plan démographique, alors qu'ils apparaissent peu au sein des sources historiques traditionnelles. Le lien avunculaire est, en effet, rarement exprimé dans les actes notar
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Couriol, Etienne. "La parenté spirituelle à Lyon sous l'Ancien Régime : prénomination, vie sociale et vie religieuse." Thesis, Lyon 3, 2015. http://www.theses.fr/2015LYO30021/document.

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Cette thèse a pour objectif de comprendre l’usage de la parenté spirituelle à Lyon aux XVIIe et XVIIIe siècles. Deux éléments sont à prendre en compte dans le contexte : la croissance de la population et l’affirmation de la Réforme catholique. L’étude a pour cadre Saint-Nizier, paroisse du centre de la ville avec une forte diversité sociale. Des analyses sociales précises permettent d’examiner la complexité des relations sociales et la souplesse du parrainage, les stratégies et comportements décelables.Les registres paroissiaux constituent la source principale. Cette thèse souhaite également a
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Munno, Cristina. "L' écheveau des parentèles au village : dynamiques démographiques, mobilisations réticulaires et parcours individuels dans une communauté de Vénétie au XIX siècle." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0121.

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L'étude est faite à partir de la reconstitution complète d'un village industriel (textile) de l'Italie au XIXe siècle: Follina, en Vénétie. Au XIXe' siècle, la population locale passe de 1200 habitants à près de 1600. La parentèle est appelé à rendre compte empiriquement de son rôle dans la transmission des valeurs et des capitaux sociaux par rapport au contexte communautaire. Elle est observée par sa capacité à influer sur les rapports interindividuels et intergénérationnels. La narration se partage en deux parties. D’un coté une analyse du contexte, des relations et des positions, de façon p
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Books on the topic "Relations with Marranos"

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Canelo, David Augusto. O resgate dos marranos portugueses. D.A. Canelo, 1996.

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Brenner, Frédéric. Marranes. Editions de la Différence, 1992.

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Diesendruck, Arnold. Os marranos em Portugal, 1920-1950. Editora & Livraria Sêfer, 2002.

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Cohan, Clara E. Los marranos en el Paraguay colonial. Intercontinental Editora, 1992.

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Severino Barbosa da Silva Filho. Marranos na Ribeira do Paraiba do Norte. [s.n.], 2005.

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6

Yosef, Kaplan, and World Union of Jewish Studies., eds. Jews and conversos: Studies in society and the Inquisition : proceedings of the Eighth World Congress of Jewish Studies held at the Hebrew University of Jerusalem, August 16-21, 1981. World Union of Jewish Studies, 1985.

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7

Aguinis, Marcos. La gesta del marrano. Planeta, 2007.

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8

Yovel, Yirmiyahu. The other within: The Marranos : split identity and emerging modernity. Princeton University Press, 2009.

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9

Andrade, João Manuel. Confraria de S. Diogo: Judeus secretos na Coimbra do séc. XVII. Nova Arrancada, 1999.

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10

Calimani, Riccardo. Storie di marrani a Venezia. Rusconi, 1991.

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Book chapters on the topic "Relations with Marranos"

1

Leite, Naomi. "From Ancestors to Affection." In Unorthodox Kin. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520285040.003.0006.

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This chapter explains that the urban Marranos were effectively consigned to waiting for the right visitors to appear, people who would see them simultaneously as B'nai Anusim—descendants of the forced converts—and as historically situated individuals living very much in the Portuguese present. It shows that the few visitors who were able to hold those two aspects of their condition in tension realized that their primary need, more than an appropriate ritual of reincorporation, was a concrete program of face-to-face instruction, guidance, and community building before they could live as fully f
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2

Lezra, Jacques. "Cervantes on “Derrida”: Hispanism in the Open." In The Marrano Specter. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823277674.003.0002.

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This essay describes and addresses the difficulty that Hispanism has in imagining its foundations and origination. It reads Cervantes’s novela ejemplar “El licenciado Vidriera” as an allegory of disciplinarity and disciplinarization, which the novela treats as a matter inextricable from the sense of touch. This Cervantic, early-modern account of the primal relation between discipline and touch, the essay suggests, anticipates and allows us to see unexpected consequences to Derrida’s quite radical approach to disciplinarity.
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Moreiras, Alberto. "Infrapolitical Derrida: The Ontic Determination of Politics beyond Empiricism." In The Marrano Specter. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823277674.003.0008.

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Revisiting the ethical philosophy of Emmanuel Levinas through Derrida’s essay “Violence and Metaphysics,” Moreiras identifies a strain of Derridean thought that subverts the logic of heliopolitics, or a politics of light, that stands at the center of Derrida’s critique of Levinas’s treatment of the Platonic sun. Such a shadow politics, marrano politics, or infrapolitics “would be the region of theoretical practice that solicits the constitutive opacity of the ethicopolitical relation—hence admits, for every practical decision, of no preceding political or ethical light to mark the path.”
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Leite, Naomi. "Introduction." In Unorthodox Kin. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520285040.003.0001.

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This introductory chapter lays out the groundwork for a discussion into the Portuguese Marrano movement and places this movement within the context of belonging and identification. It looks at the ways that cultural logics of kinship inform imaginings of self in relation to others, individually and collectively, both back in time and across vast distances, and the ways those same logics work in practice to render some people strangers and others, kin. The story of the Portuguese Marrano, in the end, is study of global interconnection, not only to the degree that the infrastructure and cultural
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Banki, Peter. "Reading Forgiveness in a Marrano Idiom." In The Forgiveness to Come. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823278640.003.0003.

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This chapter offers a reading of Jacques Derrida’s concept of forgiveness, in relation to what he and Jean-Luc Nancy call “the deconstruction of Christianity.” Against a certain powerful tradition of the Enlightenment, which extends from Voltaire to Heidegger (including Marx, Freud, and Nietzsche), Derrida and Nancy argue that it is not possible today to speak from a position that is purely and simply disenchanted from what is called religion, and in particular, from an experience of faith. This audacious claim does not, despite appearances, mean the abandonment of all critical and deconstruct
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"Epilogue." In The Gospel of John Marrant. Duke University Press, 2024. http://dx.doi.org/10.1215/9781478059424-007.

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In the years following John Marrant’s death, broadsides advertising a “Free Settlement on the Coast of Africa” circulated throughout Nova Scotia’s Black settlements. Cato Perkins, who had escaped from Virginia and had been installed as Marrant’s successor to lead the Huntingdon congregation, joined several prominent church leaders to hear John Clarkson present the Sierra Leone Company’s proposal. Church membership and family relations factored prominently in the decisions of the nearly twelve hundred emigrants. However, when they arrived in Sierra Leone, the hardships they encountered echoed f
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Leite, Naomi. "Conclusion." In Unorthodox Kin. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520285040.003.0007.

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This concluding chapter summarizes the major themes of this volume and the developments which occurred among the people who were studied and interviewed for this book. It shows how their story offers poignant material for exploring how people come to identify with far-flung others; how they seek and find glimmerings of mystical connection in a world said to be disenchanted; how the horizons of kinship expand in a globally interconnected era; and how relatedness emerges and gathers strength as a lived condition over time. Tracing transformations in Marrano imaginings of self in relation to othe
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Graff Zivin, Erin. "Toward an Anarchaeological Latinamericanism." In Anarchaeologies. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823286829.003.0003.

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Graff Zivin argues against a mode of reading—of a text, of the archive—that would seek to uncover a buried truth (alêtheia), following the logic of archaeology or arche (ἀρχή‎) logos (λόγος‎): an excavational mode of thought, a cousin of a certain conservative philological tendency that has as its foundation or ground (Grund), which hides beneath it, an identifiable and revealable truth. Instead, the author proposes the notion of anarchaeological, or marrano, reading, an interpretative practice that would take into account the secret, incalculable qualities of the archive or the text. After re
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