Bibliografías temáticas / Ladino language Sephardim

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Literatura académica sobre el tema "Ladino language Sephardim"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 8 de febrero de 2022

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Artículos de revistas sobre el tema "Ladino language Sephardim"

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de Chyży, Jakub. "Sephardim and their language: Judeo-Spanish or Ladino?" Językoznawstwo 13, n.º 1 (25 de marzo de 2020): 93–108. http://dx.doi.org/10.25312/2391-5137.13/2019_01jdc.

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August-Zarębska, Agnieszka y Zuzanna Bułat Silva. "Recalling the Past". Anthropological Journal of European Cultures 25, n.º 1 (1 de marzo de 2016): 96–117. http://dx.doi.org/10.3167/ajec.2016.250107.

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The present article investigates the concept of kurtijo, roughly ‘courtyard’, ‘home’, in Judeo-Spanish (known also as Ladino, Djudezmo or Sephardi), the language of Sephardic Jews, currently under threat of extinction (Harris 1994, 2011). It argues that after the Holocaust kurtijo became a culturally salient word and it may be regarded as a cultural key word in Ladino. Dictionaries and texts of contemporary Ladino poets will be used as the main source of data. The meaning of kurtijo will be expressed in the form of an NSM explication (Goddard and Wierzbicka 2002, 2014).
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Balbuena, Monique. "Dibaxu: a comparative analysis of Clarisse Nicoïdski's and Juan Gelman's bilingual poetry". Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 5, n.º 8 (30 de marzo de 2011): 89–101. http://dx.doi.org/10.17851/1982-3053.5.8.89-101.

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This essay reads Argentine poet Juan Gelma's 1994 bilingual Ladino-­Castellano book Dibaxu in light of its intertextual relationship with Franco-­Bosnian author Clarisse Nicoïdski's work, especially her 1986 bilingual Ladino-­English poetry collection Lus ojus, las manus, la boca. I return to Gelman's text, written in a foreign, diasporic, and Jewish language in order to acknowledge Nicoïdski'ʹs work not only as a pre-­text, but as a fundamental intertextual source for Dibaxu. In doing so, I observe the different reasons these two poets have to use the Ladino language: while Nicoïdski seeks to establish a link with her Sephardic community, Gelman uses the language to escape the limited trappings of a national identity. Both, however, work towards the maintenance, or survival, of Ladino.
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Kostelanetz, Richard. "Sephardic Culture and Me". European Judaism 33, n.º 1 (1 de marzo de 2000): 20–23. http://dx.doi.org/10.3167/ej.2000.330104.

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In memory of my friend Diane Dietchman Tong (1943–1998), an independent scholar who wrote her MA on the Judeo-Spanish language commonly called Ladino. There is a rumour in my family that when I was born in 1940 my parents thought about sending out a card that would read, 'Now we present our son Dick, one part kike, some parts spic'. Politically correct before everyone else, so avant-garde were they, my parents decided instead to print a more conventional announcement of my arrival.
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Schwarzwald, Ora (Rodrigue). "Mixed Translation Patterns". Target. International Journal of Translation Studies 5, n.º 1 (1 de enero de 1993): 71–88. http://dx.doi.org/10.1075/target.5.1.06sch.

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Abstract The present study is a linguistic analysis of the translations of some Biblical and Mishnaic verb forms into Ladino in Pirke Avot 'Ethics of the Fathers'. The liturgical Hebrew text includes both language layers, Biblical and Mishnaic. It is read by Sephardic Jewry from Passover to Pentecost a chapter a week, and has been translated into Ladino, the Judeo-Spanish calque-type language, in a variety of places since 1552. The article focuses on the morphological aspects of the translations. The results show that whereas Ladino translators opted for literal translations of the Biblical verses, they adopted freer renditions of the less sacred Mishnaic text. The differences stem from the difference in attitudes towards the sanctity of the two linguistic layers.
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Pinto-Abecasis, Nina. "From Grandmother to Grandson—Judeo-Spanish Anecdotes in Israel Today: Emigration, Cultural Accommodation and Language Preservation". European Journal of Jewish Studies 9, n.º 1 (21 de abril de 2015): 100–118. http://dx.doi.org/10.1163/1872471x-12341275.

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I examine processes of cultural accommodation and maintenance of the Sephardic tradition as reflected in anecdotes of the generation who immigrated to Israel. The anecdotes reflect traditions and beliefs of Ladino speakers; I study their folkloric and linguistic aspects, while exposing the elements that create humor and reflect dominant social norms. The anecdotes present the obvious and the concealed tensions in Israeli society, yet they have a universal dimension: social conflicts in contacts between cultures, between ethnic groups, between the generation of the parents and that of the children and grandchildren, between next-door neighbors and between diasporas which converge in one social habitat. The article examines elements of performance, including the place of the storyteller in the storytelling situation and the techniques that generate laughter and identification with a marginal group: the group of Ladino speakers in Israel, as they clash with the hegemonic power in the Israeli society.
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7

Simon, Rachel. "The Contribution of Hebrew Printing Houses and Printers in Istanbul to Ladino Culture and Scholarship". Judaica Librarianship 16, n.º 1 (31 de diciembre de 2011): 125–35. http://dx.doi.org/10.14263/2330-2976.1008.

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Sephardi printers were pioneers of moveable type in the Islamic world, establishing a Hebrew printing house in Istanbul in 1493. Initially emphasizing classical religious works in Hebrew, since the eighteenth century printers have been instrumental in the development of scholarship, literature, and journalism in the vernacular of most Jews of the western Ottoman Empire: Ladino. Although most Jewish males knew the Hebrew alphabet, they did not understand Hebrew texts. Communal cultural leaders and printers collaborated in order to bring basic Jewish works to the masses in the only language they really knew. While some books in Ladino were printed as early as the sixteenth century, their percentage increased since the second quarter of the eighteenth century, following the printing of Me-’am lo’ez, by Jacob Culi (1730), and the Bible in Ladino translation by Abraham Assa (1739). In the nineteenth century the balance of Ladino printing shifted toward novels, poetry, history, and biography, sciences, and communal and state laws and regulations. Ladino periodicals, which aimed to modernize, educate, and entertain, were of special social and cultural importance, and their printing houses also served as publishers of Ladino books. Thus, from its beginnings as an agent that aimed to “Judaize” the Jews, Ladino publishing in the later period sought to modernize and entertain, while still trying to spread Judaic knowledge.
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8

Bunis, David M. "Adjectives of Hebrew and Aramaic Origin in Judezmo and Yiddish". Journal of Jewish Languages 8, n.º 1-2 (1 de diciembre de 2020): 189–268. http://dx.doi.org/10.1163/22134638-bja10005.

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Abstract Jewish languages contain a component derived from Hebrew and Aramaic, the earliest languages Jews used. We offer a historical comparative analysis of the structure and use of adjectives of Hebrew and Aramaic origin in the diverse spoken and written registers of Judezmo (Ladino, Judeo-Spanish) and Yiddish, the two major Jewish languages of the Sephardim and Ashkenazim of Europe. Attention is paid both to adjectives whose forms are entirely of Hebrew or Aramaic origin, as well as those constructed of bases of Hebrew and Aramaic origin, and derivational morphemes of Hispanic and Turkish origin (Judezmo), and Germanic and Slavic origin (Yiddish). The incorporation of the adjectives within the syntactic and semantic systems of Judezmo and Yiddish is examined, and comparisons made between the relative quantity and function of the adjectives in the two languages. It is meant as a model for the comparative study of the linguistic structures of Jewish languages.
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9

Ascher, Gloria J. "Teaching "Ladino Language and Culture" and "Aspects of the Sephardic Tradition": Hopes, Fruits, Experiences". Shofar: An Interdisciplinary Journal of Jewish Studies 19, n.º 4 (2001): 77–84. http://dx.doi.org/10.1353/sho.2001.0085.

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Tonella Tüzün, Lilian Maria. "The Sephardic Song La Prima Vez by Phyfe, Bausch and Oliveira". Revista Música Hodie 20 (15 de junio de 2020). http://dx.doi.org/10.5216/mh.v20.60764.

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The music is one of the strong factors that keeps language alive in mankind, allowing historical facts to pervade genuine in the minds of people. In this context, the Sephardim and the Ladino have made a significant contribution to the arts around the world since their historical forced migration from the Iberian Peninsula in 1492. This article focuses on the rereading of the Sephardim medieval song La Prima Vez in the twenty-first century by Owain Phyfe, Pina Bausch and Willy Corrêa de Oliveira. For this purpose, the descriptive analysis based on the mimetic is used to summarize and interpret the case of new artistic developments on different continents, proving the progression and persistence of music over time and space.
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Tesis sobre el tema "Ladino language Sephardim"

1

Bishop, Jill Kushner. "More than a language, a travel agency : ideology and performance in the Israeli Judeo-Spanish revitalization movement /". 2004. http://wwwlib.umi.com/dissertations/fullcit/3133015.

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Balbuena, Monique Rodrigues. "Diasporic sephardic identities : a transnational poetics of Jewish languages /". 2003. http://wwwlib.umi.com/dissertations/fullcit/3121392.

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Libros sobre el tema "Ladino language Sephardim"

1

Los sefardíes. Sevilla: Renacimiento, 2002.

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Estrugo, José M. Los sefardíes. Sevilla: Renacimiento, 2002.

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3

Le judéo-espagnol vernaculaire d'Istanbul. Bern: Lang, 2008.

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4

Santonja, Gonzalo. A la lumbre del día: Notas y reflexiones sobre la lengua y la literatura de los sefardíes. Valencia: Institució Alfons el Magnànim, Diputació de València, 2001.

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5

Baruh, Kalmi. Selected works on Sephardic and other Jewish topics. Editado por Vidaković-Petrov Krinka 1949-, Nikolić Alexander y Katz Beverly. 2a ed. [Beer Sheva, Israel]: Moshe David Gaon Center for Ladino Culture, 2007.

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6

Baruh, Kalmi. Selected works on Sephardic and other Jewish topics. Editado por Vidaković-Petrov Krinka 1949-, Nikolić Alexander y Katz Beverly. 2a ed. [Beer Sheva, Israel]: Moshe David Gaon Center for Ladino Culture, 2007.

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7

1949-, Vidaković-Petrov Krinka, Nikolić Alexander y Katz Beverly, eds. Selected works on Sephardic and other Jewish topics. 2a ed. [Beer Sheva, Israel]: Moshe David Gaon Center for Ladino Culture, 2007.

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8

Ladino reveries: Tales of the Sephardic experience in America. New York: Foundation for the Advancement of Sephardic Studies and Culture, 1996.

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9

Manual of Judeo-Spanish: Language and culture. Bethesda, Md: University Press of Maryland, 2008.

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10

M, Bunis David y Miśgav Yerushalayim (Institute), eds. Languages and literatures of Sephardic and Oriental Jews: Proceedings of the sixth International Congress for Research on the Sephardi and Oriental Jewish Heritage. Jerusalem: The Bialik Institute, 2009.

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Capítulos de libros sobre el tema "Ladino language Sephardim"

1

FitzMorris, Molly. "Language Mixing in Seattle Ladino:". En Sephardi and Mizrahi Jews in America, 11–24. Purdue University Press, 2015. http://dx.doi.org/10.2307/j.ctv15wxq31.6.

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Bunis, David Monson. "An Israeli University-Level Approach to Judezmo (Ladino), Traditional Language of the Sephardic Jews". En Teaching Language and Literature On and Off-Canon, 214–26. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3379-6.ch012.

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Judezmo, or Ladino or Judeo-Spanish, is the traditional language of the Sephardic or Iberian Jews who after 1492 resettled in the Ottoman Empire, many of them remaining in the region into the 21st century. Structurally, Modern Judezmo is composed mostly of elements of popular medieval Ibero-Romance, Ibero-Arabic, Hebrew and Aramaic, Turkish and Balkan languages, and Italian and French. Into the first half of the 20th century, the language was written primarily in the Hebrew alphabet; from the second half of the 19th century, Romanization was also used, leading to the unique Romanization which predominates today. The language was not taught formally in the speech community until the 19th century; instead language study focused on Hebrew. In the late 1970s, popular social pressure led the Israeli government to acknowledge the important role played by Judezmo in the Sephardic Diaspora by introducing Judezmo courses in Israeli universities. The chapter focuses on the challenges of teaching Judezmo at The Hebrew University of Jerusalem.
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Stavans, Ilan. "1. After the expulsion". En Jewish Literature: A Very Short Introduction, 7–18. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780190076979.003.0002.

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“After the expulsion” looks at the expulsion of the Jews from Spain in 1492, along with the rise of the Enlightenment, as decisive moments in which Jews entered modernity. The literature of Crypto-Jews in the Iberian Peninsula and the Americas is worth looking at in this area of study, especially the memoir of Luis de Carvajal the Younger as are the literary manifestations of Sephardic writers such as Bulgarian writer Elias Canetti, Italian writer Natalia Ginzburg, Israeli writer A. B. Yehoshua, and Mexican writer Angelina Muniz-Huberman. There are similarities and differences in the relationship between the Ashkenazi and Sephardic branches in modern Jewish literature. Ladino is a language that evolved after the 1492 expulsion but lost steam in the twentieth century.
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