Olga Borovaya explores the emergence and expansion of print culture in Ladino (Judeo-Spanish), the mother tongue of the Sephardic Jews of the Ottoman Empire, in the second half of the 19th and early 20th centuries. She provides the first comprehensive study of the three major forms of Ladino literary production—the press, belles lettres, and theater—as a single cultural phenomenon. The product of meticulous research and innovative methodology, Modern Ladino Culture offers a new perspective on the history of the Ladino press, a novel approach to the study of belles lettres in Ladino and their relationship to their European sources, and a fine-grained critique of Sephardic plays as venues for moral education and politicization.

Olga Borovaya explores the emergence and expansion of print culture in Ladino (Judeo-Spanish), the mother tongue of the Sephardic Jews of the Ottoman Empire, in the second half of the 19th and early 20th centuries. She provides the first comprehensive study of the three major forms of Ladino literary production—the press, belles lettres, and theater—as a single cultural phenomenon. The product of meticulous research and innovative methodology, Modern Ladino Culture offers a new perspective on the history of the Ladino press, a novel approach to the study of belles lettres in Ladino and their relationship to their European sources, and a fine-grained critique of Sephardic plays as venues for moral education and politicization.

Moses Almosnino (1518-1580), arguably the most famous Ottoman Sephardi writer and the only one who was known in Europe to both Jews and Christians, became renowned for his vernacular books that were admired by Ladino readers across many generations. While Almosnino's works were written in a style similar to contemporaneous Castilian, Olga Borovaya makes a strong argument for including them in the corpus of Ladino (Judeo-Spanish) literature. Borovaya suggests that the history of Ladino literature begins at least 200 years earlier than previously believed and that Ladino, like most other languages, had more than one functional style. With careful historical work, Borovaya establishes a new framework for thinking about Ladino language and literature and the early history of European print culture.

On the eve of the 20th century, Jews in the Russian and Ottoman empires were caught up in the major cultural and social transformations that constituted modernity for Ashkenazi and Sephardi Jewries, respectively. What language should Jews speak or teach their children? Should Jews acculturate, and if so, into what regional or European culture? What did it mean to be Jewish and Russian, Jewish and Ottoman, Jewish and modern? Sarah Abrevaya Stein explores how such questions were formulated and answered within these communities by examining the texts most widely consumed by Jewish readers: popular newspapers in Yiddish and Ladino. Examining the press's role as an agent of historical change, she interrogates a diverse array of verbal and visual texts, including cartoons, photographs, and advertisements. This original and lively study yields new perspectives on the role of print culture in imagining national and transnational communities; Stein's work enriches our sense of cultural life under the rule of multiethnic empires and complicates our understanding of Europe's polyphonic modernities.

This book presents for the first time the complete text of the earliest known Ladino-language memoir, transliterated from the original script, translated into English, and introduced and explicated by the editors. The memoirist, Sa'adi Besalel a-Levi (1820–1903), wrote about Ottoman Jews' daily life at a time when the finely wrought fabric of Ottoman society was just beginning to unravel. His vivid portrayal of life in Salonica, a major port in the Ottoman Levant with a majority Jewish population, thus provides a unique window into a way of life before it disappeared as a result of profound political and social changes and the World Wars. Sa'adi was a prominent journalist and publisher, one of the most significant creators of modern Sephardic print culture. He was also a rebel who accused the Jewish leadership of Salonica of being corrupt, abusive, and fanatical; that leadership, in turn, excommunicated him from the Jewish community. The experience of excommunication pervades Sa'adi's memoir, which documents a world that its author was himself actively involved in changing.

Through the poetry of Bouena Sarfatty (1916-1997), An Ode to Salonika sketches the life and demise of the Sephardi Jewish community that once flourished in this Greek crossroads city. A resident of Salonika who survived the Holocaust as a partisan and later settled in Canada, Sarfatty preserved the traditions and memories of this diverse and thriving Sephardi community in some 500 Ladino poems known as coplas. The coplas also describe the traumas the community faced under German occupation before the Nazis deported its Jewish residents to Auschwitz. The coplas in Ladino and in Renée Levine Melammed's English translation are framed by chapters that trace the history of the Sephardi community in Salonika and provide context for the poems. This unique and moving source provides a rare entrée into a once vibrant world now lost.

The Jewish Metropolis: New York City from the 17th to the 21st Century covers the entire sweep of the history of the largest Jewish community of all time. It provides an introduction to many facets of that history, including the ways in which waves of immigration shaped New York’s Jewish community; Jewish cultural production in English, Yiddish, Ladino, and German; New York’s contribution to the development of American Judaism; Jewish interaction with other ethnic and religious groups; and Jewish participation in the politics and culture of the city as a whole. Each chapter is written by an expert in the field, and includes a bibliography for further reading. The Jewish Metropolis captures the diversity of the Jewish experience in New York.

Touted as the "Jerusalem of the Balkans," the Mediterranean port city of Salonica (Thessaloniki) was once home to the largest Sephardic Jewish community in the world. The collapse of the Ottoman Empire and the city's incorporation into Greece in 1912 provoked a major upheaval that compelled Salonica's Jews to reimagine their community and status as citizens of a nation-state. Jewish Salonica is the first book to tell the story of this tumultuous transition through the voices and perspectives of Salonican Jews as they forged a new place for themselves in Greek society. Devin E. Naar traveled the globe, from New York to Salonica, Jerusalem, and Moscow, to excavate archives once confiscated by the Nazis. Written in Ladino, Greek, French, and Hebrew, these archives, combined with local newspapers, reveal how Salonica's Jews fashioned a new hybrid identity as Hellenic Jews during a period marked by rising nationalism and economic crisis as well as unprecedented Jewish cultural and political vibrancy. Salonica's Jews—Zionists, assimilationists, and socialists—reinvigorated their connection to the city and claimed it as their own until the Holocaust. Through the case of Salonica's Jews, Naar recovers the diverse experiences of a lost religious, linguistic, and national minority at the crossroads of Europe and the Middle East.

Sephardic Trajectories brings together scholars of Ottoman history and Jewish studies to discuss how family heirlooms, papers, and memorabilia help us conceptualize the complex process of migration from the Ottoman Empire to the United States. To consider the shared significance of family archives in both the United States and in Ottoman lands, the volume takes as starting point the formation of the Sephardic Studies Digital Collection at the University of Washington, a community-led archive and the world's first major digital repository of archival documents and recordings related to the Sephardic Jews of the Mediterranean world. Contributors reflect on the role of private collections and material objects in studying the Sephardi past, presenting case studies of Sephardic music and literature alongside discussions of the role of new media, digitization projects, investigative podcasts, and family memorabilia in preserving Ottoman Sephardic culture.

A significant number of Sephardic Jews, tracing their remote origins to Spain and Portugal, immigrated to the United States from Turkey, Greece, and the Balkans from 1880 through the 1920s, joined by a smaller number of Mizrahi Jews arriving from Arab lands. Most Sephardim settled in New York, establishing the leading Judeo-Spanish community outside the Ottoman Empire. With their distinct languages, cultures, and rituals, Sephardim and Arab-speaking Mizrahim were not readily recognized as Jews by their Ashkenazic coreligionists. At the same time, they forged alliances outside Jewish circles with Hispanics and Arabs, with whom they shared significant cultural and linguistic ties. The failure among Ashkenazic Jews to recognize Sephardim and Mizrahim as fellow Jews continues today. More often than not, these Jewish communities are simply absent from portrayals of American Jewry. Drawing on primary sources such as the Ladino (Judeo-Spanish) press, archival documents, and oral histories, Sephardic Jews in America offers the first book-length academic treatment of their history in the United States, from 1654 to the present, focusing on the age of mass immigration.