"The first book to use Ladino proverbs as the basis of fine art. The book combines 45 interpretive etchings with literary and scholarly essays by one of Spain's most prominent novelists and an internationally respected Sephardic and Biblical scholar. The etchings are witty, irreverent, whimsical, and profound, and offer a window into the Sephardic culture and experience. Mr. Shanker's style matches perfectly the proverbs: naively simple and deeply philosophical. Marc Shanker's haunted art conjures the spirits of Spain and Salonica ... and in doing so keeps the old alive, as the proverb has it, for the good of the young ... (and) for the pleasure of all, Peter Cole. TOS has the aura of a small ark about it, Maria Rosa Menocal. Limited Edition: 1000 copies."--PublisherMarc Shanker (Author, Illustrator), Antonio Muñoz Molina (Introduction), T.A. Perry (Introduction, Translator)Donated by Marc Shanker.

Batsheva’s Wonder-Weave By: Barbara Hantman Batsheva’s Wonder-Weave: Jewish-Themed Verse promotes a deep appreciation for Hebraic heritage, including the holiday cycle, nobility of ancient ancestors, and contributions of contemporaries—both familiar and famous. The beauty of nature and vibes of a great city also provide thematic for this book.

Dentro del marco formativo de la Universidad, entendida ésta como universo, universo de personas, de culturas y acervos, se encuentra el esfuerzo investigador, cuyo sentido último es conocernos mejor.Ese conocimiento del yo y del otro es la clave para desmontar los sentimientos antisemitas, xenófobos y arcaicos, contra los que se tienen que seguir enfrentando las sociedades modernas.El estudio de Israel, del Judaísmo, forma parte del estudio de España, porque inmensa e indeleble fue la huella dejada por los judíos desde que en el siglo primero de nuestra Era vinieron a Sefarad.De tal manera esto es así que ser antisemita es algo parecido a ser antiespañol, antiuno-mismo, como sucede con ser anticelta, antirromano o antiislámico.Pero para llegar a esta conclusión es preciso adentrarnos con todo el rigor, en el apasionante mundo del Judaísmo, entendido éste como modo de vida, como raza, como Religión, como Derecho o como Cultura.

In this “beautifully wrought” novel set in Franco-era Spain, a university student stumbles into a decades-old mystery (New York magazine). It’s the late sixties, the last dark years of Franco’s dictatorship. Minaya, a university student in Madrid, is caught up in the student protests and the police are after him. He moves to his uncle Manuel’s country estate in the small town of Mágina to write his thesis on an old friend of his uncle, an obscure republican poet named Jacinto Solana. The country house is full of traces of the poet—notes, photographs, journals—and Minaya soon discovers that, thirty years earlier, during the Spanish Civil War, both his uncle and Solana were in love with the same woman, the beautiful, unsettling Mariana. Engaged to Manuel, she was shot in the attic of the house on her wedding night. With the aid of Inés, a maid, Minaya begins to search for Solana’s lost masterpiece, a novel called Beatus Ille. Looking for a book, he unravels a crime. One of Spain’s most celebrated literary figures, the author of Sepharad and In the Night of Time weaves a “rapturously gothic” tale that is both a novel of ideas and an intricately plotted mystery (The New York Sun). “A brilliant novel by an important writer unafraid of ideas, emotions and genuine beauty.” —Los Angeles Times “Already a contemporary classic, this work . . . is an enigmatic gem in the very best metafiction tradition.” —Library Journal

5. Tamquam domino proprio: The Bishop and His Jews in Medieval Palencia -- Part 3. Jews and Christians in Northern Castile (ca. 1250-ca. 1370) -- 6. The Jews of Castile at the End of the Reconquista (Post-1250): Cultural and Communal Life -- 7. Jews, Christians, and Royal Power in Northern Castile -- 8. "Insolent, Wicked People": The Cortes and Anti-Jewish Discourse in Castile -- Bibliography -- Index

This book takes readers on a philosophical discovery of a forgotten treasure, one born in the 14th century but which appears to belong to the 21st. It presents a critical, up-to-date analysis of Santob de Carrión, also known as Sem Tob, a writer and thinker whose philosophy arose in the Spain of the three great cultures: Jews, Christians, and Muslims, who then coexisted in peace. The author first presents a historical and cultural introduction that provides biographical detail as well as context for a greater understand of Santob's philosophy. Next, the book offers a dialogue with the work itself, which looks at politics, sociology, anthropology, psychology, ethics, aesthetics, metaphysics, and theodicy. The aim is not to provide an exhaustive analysis, or to comment on each and every verse, but rather to deal only with the most relevant for today’s world. Readers will discover how Santob believed knowledge must be dynamic, and tolerance fundamental, fleeing from dogma, since one cannot avoid a significant dose of moral and aesthetic relativism. Subjectivity, within its own codes, must seek a profound ethics, not puritanical but which serves to escape from general ill will. Santob offers a criticism of wealth and power that does not serve the people which appears to be totally relevant today. In spite of the fame he achieved in his own time, Santob has largely remained a vestige of the past. By the end of this book, readers will come to see why this important figure deserves to be more widely studied. Indeed, not only has this medieval Spanish philosopher searched for truth in an unstable, confused world of contradictions, but he has done so in a way that can still help us today.

Esta obra colectiva re ne las ltimas investigaciones de los m ximos especialistas en este importante autor del siglo XV castellano que cultiv todos los g neros literarios. En este volumen monogr fico Guido Cappelli escrsobre Valera y el Humanismo; Federica Accorsi analiza la relaci n de Valera con los jud os conversos; Florence Serrano estudia la presencia de Diego de Valera en Borgo a y en su literatura; Gonzalo Pont n se centra en las cartas escritas por Diego de Valera; Jes s Rodr guez Velasco analiza a Diego de Valera como artista microliterario; Cristina Moya analiza la influencia de la cr nica Valeriana entre 1482 y 1567; Fernando G mez Redondo explica las palabras que Juan de Vald s dedica a Valera en su Di logo de la lengua; Jos Julio Mart n Romero analiza la influencia de Diego de Valera en el Nobiliario Vero de Hern n Mex a y, finalmente, Juan Luis Carriazo Rubio prueba que mos Federica Accorsi analyzes the relationship between Valera and the converted Jews; Florence Serrano studies the presence of Diego de Valera in Burgundy and in its literature; Gonzalo Pont n focuses on the letters written by Diego de Valera; Jes s Rodr guez-Velasco studies Diego de Valera as micro-literary artist; Cristina Moya examines the influence of the Valeriana between 1482 and 1567; Fernando G mez Redondo explains the words dedicated to Diego de Valera by Juan de Vald s (Di logo de la lengua); Jos Julio Mart n Romero discusses the influence of Diego de Valera in Nobiliario Vero of Hernan Mex a; and, finally Juan Luis Carriazo Rubio proves that Mos n Diego de Valera did not write the Origen de la Casa de Guzm n. Cristina Moya Garc a is a profesora at the Universidad de C rdoba. Contributors: Federica Accorsi, Guido Cappeli, Juan Luis Carriazo Rubio, Fernando G mez Redondo, Jos Julio Mart n Romero, Cristina Moya Garc a, Gonzalo Pont n, Jes s Rodr guez Velasco, Florence Serrano

This book examines the effects of Jewish conversions to Christianity in late medieval Spanish society. Ingram focuses on these converts and their descendants (known as conversos) not as Judaizers, but as Christian humanists, mystics and evangelists, who attempt to create a new society based on quietist religious practice, merit, and toleration. His narrative takes the reader on a journey from the late fourteenth-century conversions and the first blood purity laws (designed to marginalize conversos), through the early sixteenth-century Erasmian and radical mystical movements, to a Counter-Reformation environment in which conversos become the advocates for pacifism and concordance. His account ends at the court of Philip IV, where growing intolerance towards Madrid’s converso courtiers is subtly attacked by Spain’s greatest painter, Diego Velázquez, in his work, Los Borrachos. Finally, Ingram examines the historiography of early modern Spain, in which he argues the converso reform phenomenon continues to be underexplored.