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The Conversos of Valencia
Since the nineteenth century, conversos have been among the most prolific lines of research for medievalists and early modern historians. The persecution they suffered at the hands of the Inquisition, the veracity of the claims that attributed to them a clear tendency to remain Jewish in secret long after they were baptized, and their role as cultural agents and active contributors to Spanish culture, particularly in the field of literature, have appealed greatly to researchers. However, in contrast to the vast amount of academic research focusing on Jews from a social perspective, our knowledge of the first generations of conversos is limited. In this article, we present the results of prosopographical research devoted to the converso collective of Valencia from July 9, 1391—the year of the violent and massive conversion of the city’s Hebrew population—to 1420. In particular, we discuss the methodological obstacles presented by such research; evaluate whether the converted population in Valencia can be considered a community after 1391; analyze the socio-professional structure and general economic activities of conversos; and study the social dynamics and interpersonal conflicts that developed both within the group and with Old Christians during this thirty-year period.
Journal Article
Derrida's Marrano Passover : exile, survival, betrayal, and the metaphysics of non-identity
\"The first book devoted to Derrida's Marranism - his paradoxical 'non-Jewish Jewishness' - connecting it to the Derridean themes of exile, survival, betrayal and autobiography\"-- Provided by publisher.
BOOK
La \gran complicidad\ de los criptojudaizantes de Lima (1635-1642)
Los numerosos conversos portugueses que llegaban al Perú en los primeros decenios del siglo XVII huyendo de la Inquisición e intentando progresar en la vida, como Francisco de Acevedo, intentaban \"arrimarse a poderosos\". De esa forma, el riquísimo mercader Manuel Bautista Pérez, el \"capitán grande\", logró desarrollar un discreto mesianismo, la así llamada \"conspiración grande\", gracias a la llegada de conversos más \"leídos\". Su casa se transformó en un cenáculo en el que los principales colaboradores de esta suerte de oráculo se encargaban de consolidar de forma ritual las prácticas muy superficiales de sus colegas más receptivos o, en otras palabras, más necesitados. Esta especie de chantaje sicológico y socioeconómico suscitaba animadversión entre quienes no lograban tanto éxito en los negocios.
De este modo explicaron Bautista Pérez y Diego de Ovalle las acusaciones de varios testigos presentados por el fiscal del Santo Oficio. Si el \"capitán grande\" resistió hasta morir en la hoguera del auto de fe de 1639, quizá fue por negarse a aceptar que su íntima convicción y la de sus compañeros representasen un peligro para la sociedad colonial, cuya cohesión se basaba en el catolicismo. Ovalle, agotado por el sufrimiento físico y sicológico, no pudo más que admitir su culpa en 1643 y resignarse a seguir practicando la restricción mental hasta el final de su vida. [Texto de la editorial]
eBook
The return of Carvajal : a mystery
\"Recounts events surrounding the recovery, in 2017, of a sixteenth-century biographical manuscript by Luis de Carvajal the Younger, a crypto-Jew executed by the Inquisition in colonial Mexico\"-- Provided by publisher.
Book
The Virgin of Guadalupe and the Conversos
Hidden lives, hidden history, and hidden manuscripts. InThe Virgin of Guadalupe and the Conversos,Marie-Theresa Hernández unmasks the secret lives ofconversosandjudaizantesand their likely influence on the Catholic Church in the New World.The termsconversoandjudaizanteare often used for descendants of Spanish Jews (the Sephardi, or Sefarditas as they are sometimes called), who converted under duress to Christianity in the fourteenth and fifteenth centuries. There are few, if any, archival documents that prove the existence ofjudaizantesafter the Spanish expulsion of the Jews in 1492 and the Portuguese expulsion in 1497, as it is unlikely that a secret Jew in sixteenth-century Spain would have documented his allegiance to the Law of Moses, thereby providing evidence for the Inquisition.On aDa Vinci Code- style quest, Hernández persisted in hunting for a trove of forgotten manuscripts at the New York Public Library. These documents, once unearthed, describe the Jewish/Christian religious beliefs of an early nineteenth-century Catholic priest in Mexico City, focusing on the relationship between the Virgin of Guadalupe and Judaism. With this discovery in hand, the author traces the cult of Guadalupe backwards to its fourteenth-century Spanish origins. The trail from that point forward can then be followed to its interface with early modern conversos and their descendants at the highest levels of the Church and the monarchy in Spain and Colonial Mexico. She describes key players who were somehow immune to the dangers of the Inquisition and who were allowed the freedom to display, albeit in a camouflaged manner, vestiges of their family's Jewish identity.By exploring the narratives produced by these individuals, Hernández reveals the existence of thoseconversosandjudaizanteswho did not return to the \"covenantal bond of rabbinic law,\" who did not publicly identify themselves as Jews, and who continued to exhibit in their influential writings a covert allegiance and longing for a Jewish past. This is a spellbinding and controversial story that offers a fresh perspective on the origins and history ofconversos.
eBook
Conversion, Identity, and Memory in Iranian-Jewish Historiography: The Jews of Mashhad
The paper discusses the narratives of Jews from Mashhad, who were forced to convert to Islam in 1839. The community narrative as well as academic research is dominated by a modern understanding of religious identity and religious boundaries that fail to account for the diversity of practices among the community of converts, including multiple forms of religious belonging, and the switching of identities according to time and place. Based on historical sources and interviews with descendants from the Mashhadi community, the paper traces how a particular narrative of the history of the Jews from Mashhad prevailed and which significance this narrative entails for Mashhadi community and identity until today. While the Jews from Mashhad are a rather unique case among Iranian Jews–due to the long period in which they lived as converts–their pattern of memory building reflects a general trend among Jews from the Muslim world to assimilate to modern ideas of being Jewish.
Journal Article
An Irish Rebel in New Spain
An Irish Rebel in New Spain recounts the story
of the so-called Irish Zorro, who, in 1659, was burned at the stake
for conspiring against the empire to make himself king of Mexico,
restore the privileges of the Indigenous people, end the
persecution of the Jews, and free the African slaves.
William Lamport was an Irish rebel, a soldier, a poet, and a
thinker. His Catholic family lost their land and their religious
freedom after the English conquest of Ireland. In 1640, Lamport
emigrated to New Spain, where he witnessed the abuses of the
colonial system and later ran afoul of the Mexican Inquisition.
Imprisoned in 1642, Lamport argued his own defense as well as that
of the Jews who were in prison with him. Along with a concise
biography, this volume provides an anthology of Lamport's most
representative writings: his detailed project for a
Spanish-supported Irish insurrection; a manifesto and plan for a
Mexican uprising against Spain; his self-defense, which he nailed
to the doors of the cathedral when he managed to momentarily escape
from prison; a selection of his poetry; and the court documents
about the accusation that led him to the pyre.
This concise, compelling, and original reflection on the systems
of (in)justice in seventeenth-century Mexico is designed for
classes on early modern Spain, colonial Latin America, and the
Inquisition. Those with an affinity for Irish history will also
enjoy learning about the colorful life of William Lamport.
eBook
Fray Luis de León and the Crypto-Jewish Context of Antonio Enríquez Gómez’s El Noble Siempre es Valiente
The plays written by Fernando de Zárate, alias of the Crypto-Jewish poet Antonio Enríquez Gómez (1600–1663), appear on the surface to be militantly Catholic. Critics have struggled to reconcile the vision of the ‘Zárate’ plays, written in Seville after Enríquez’s clandestine return from exile (c. 1650), with the poems and treatises he penned in France (1636–1649), which were harshly critical of the Inquisition and Spanish notions of blood purity. One such play, El noble siempre es valiente [The nobleman is always brave], survives in an autograph manuscript from 1660. Written only months before the Inquisition identified and arrested Enríquez, the play became the most popular stage version of the epic hero El Cid in the eighteenth century, when it circulated under the titles El Cid Campeador and Vida y muerte del Cid [Life and death of El Cid]. The work stages the triumph of Spanish Christianity over Islam and appears to advocate an implacably bellicose ethos. This essay, however, interprets the play in the context of Enríquez’s exile writing, with specific focus on the influence of another erstwhile victim of the Inquisition, Fray Luis de León (1527–1591), whose works were found in the private libraries of Crypto-Jewish families.
Journal Article
The Lima Inquisition
Established in Peru in 1570, the Holy Office of the Inquisition operated there until 1820, prosecuting, torturing, and sentencing alleged heretics. Ana Schaposchnik offers a deeply researched history of the Inquisition's tribunal in the capital city of Lima, with a focus on cases of crypto-Judaism—the secret adherence to Judaism while publicly professing Christianity. Delving into the records of the tribunal, Schaposchnik brings to light the experiences of individuals on both sides of the process. Some prisoners, she discovers, developed a limited degree of agency as they managed to stall trials or mitigate the most extreme punishments. Training her attention on the accusers, Schaposchnik uncovers the agendas of specific inquisitors in bringing the condemned from the dungeons to the 1639 Auto General de Fe ceremony of public penance and execution. Through this fine-grained study of the tribunal's participants, Schaposchnik finds that the Inquisition sought to discipline and shape culture not so much through frequency of trials or number of sentences as through the potency of individual examples.
eBook