Biblical Hebrews and the Rhetoric of Republicanism: Seventeenth—Century Portuguese Jews on the Jewish Community

Bodian, Miriam

doi:10.1017/s0364009400009594

Cited by 37 publications

(1 citation statement)

References 5 publications

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“…Miriam Bodian's study on the shift in Judaic narrative to provide a "republican" Greco account mirroring the civilization mythology of the West common in post-expulsion communities even further divides the "rural south," which would seemingly be associated with Bodian's "biblical Hebrews" to the "civilized" north. 17 As attention was focused on cities with a larger demographic of Jews in Morocco and the Mahgrib more largely, the communities that harbored smaller percentages of Jews quickly fell away from the global/normative gaze, were further ostracized, and consequently forgotten. This lack of attention, led by the AIU, set a trend in focusing attention to Jewish communities in the north.…”

Section: Misdirected Histories: the Southern Blind And The Saharan Cloakmentioning

confidence: 99%

Beyond the Saharan Cloak: Uncovering Jewish Identity from Southern Morocco and throughout the Sahara

Levi¹

2016

Ufahamu: A Journal of African Studies

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From the end of the medieval period into the early modern era, regional anti-Semitic violence in Northwest Africa forced Jews to convert and/or flee into other lands. A legacy of imposed invisibility, through illegality of Judaism and fear of expressing a Jewish faith identity, was a consequence of intolerance towards Jews. For their own safety, Jewish persons had to conceal their faith identity. In doing so, what appears to be a lack of Jewish presence may simply be a strategic concealment of one's interior faith conviction. This paper explores how Western institutional oversight, by organizations and scholars, continually perpetuates the impression of Jewish absence from these spaces. Further, the paper seeks to challenge a visible lack of Jewish presence in West Africa by analyzing the complexity of conversion and investigating seemingly "invisible" identities. Lastly, the paper examines how the efforts of Jewish persons to become undetectable have contributed to the historical elisions of Jewish presence in West Africa.

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Section: Misdirected Histories: the Southern Blind And The Saharan Cloakmentioning

confidence: 99%

Beyond the Saharan Cloak: Uncovering Jewish Identity from Southern Morocco and throughout the Sahara

Levi¹

2016

Ufahamu: A Journal of African Studies

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The Philosemitic Moment?

Sutcliffe¹,

Karp²

2011

Philosemitism in History

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The Cambridge History of Christianity

Hsia¹

2007

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ticulating that faith and acting it out in ritual and ethics in quite different fashions» 1. «Heresy» indeed usually appears in quotation marks-except in the volume on the years 1815-1914 where one of the editors dispenses with the quotation marks when describing some branches of Catholic Modernism as heretical 2. In most of the volumes, movements branded as heretical receive sympathetic treatment. And the use of «World» reflects another leitmotiv, namely an emphasis on Christianity's global reach and regional diversity. Inevitably the volume on the 20 th century includes two chapters devoted exclusively to Latin America, one to the Caribbean, six to Africa and Asia, and one to Oceania, as well as the six devoted exclusively to Europe and North America. But the volume on the years c.300-600 emphasises the fact that Christianity reached as far east as China and as far south as Ethiopia in that period. Editors were also required to focus on the experiences of the «ordinary Christian» and to consider the social and cultural impact of Christianity as broadly as possible. Another required field was the relationship of Christianity with other faiths or, in more recent times, with secularism and atheism. One major strategic decision by the steering group was to treat Eastern Christianity from the 12 th century to the present day in a separate volume, while the other volumes covering this period would concentrate on Western Christianity and those forms of Christianity stemming from it. Within this general framework editors were free to decide which themes to highlight and which kinds of historian to choose as collaborators. Margaret Mitchell and Frances Young in Origins to Constantine gave more space than the other editors to theology, a major part of the volume being entitled «The Shaping of Christian Theology». Frederick Norris and Augustine Casiday edited Constantine to c.600. They placed special emphasis on the geographical spread of Christianity in that period and on the gradualness of the process by which what became «Christendom» was christianised. Early Medieval Christianity, c.600-c.1100, edited by Julia Smith and Thomas Noble, gave special attention to «Christianity as Lived Experience», including «Birth and Death», «Last Things» and «Gender and the Body». This volume benefited from the fact that Noble, who is based at Notre Dame, the famous Catholic university in Indiana, was able to obtain funding from his university for a conference of his authors, whereas contributors to the other volumes were to a large degree working on their own. Christianity in Western Europe, c.1100-c.1500, edited by Miri Rubin and Walter Simon, highlighted «The Erection of Boundaries», including those between men and women and between heaven and hell, but more especially between Catholic Christianity and those outside, in

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Biblical Hebrews and the Rhetoric of Republicanism: Seventeenth—Century Portuguese Jews on the Jewish Community

Cited by 37 publications

References 5 publications

Beyond the Saharan Cloak: Uncovering Jewish Identity from Southern Morocco and throughout the Sahara

Beyond the Saharan Cloak: Uncovering Jewish Identity from Southern Morocco and throughout the Sahara

The Philosemitic Moment?

The Cambridge History of Christianity

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