[et_pb_section fb_built=”1″ _builder_version=”3.22″ use_background_color_gradient=”on” background_color_gradient_start=”#e0e0e0″ background_color_gradient_end=”#ffffff” background_color_gradient_direction=”177deg” background_color_gradient_end_position=”82%” custom_padding=”54px||0|”][et_pb_row column_structure=”1_4,3_4″ make_equal=”on” _builder_version=”3.25″ background_size=”initial” background_position=”top_left” background_repeat=”repeat” custom_padding=”20px|0px|30px|0px”][et_pb_column type=”1_4″ _builder_version=”3.25″ custom_padding=”|||” custom_padding__hover=”|||”][et_pb_text admin_label=”Cadernos Estudos Sefarditas (ano de edi\u00e7\u00e3o)” _builder_version=”4.4.2″ text_font=”|||on|||||” text_font_size=”12px” text_letter_spacing=”1px” custom_margin=”-30px|||” custom_padding=”|||”]<\/p>\n
1st semester 2020<\/p>\n
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ISSN: 1645-1910<\/p>\n
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Cadernos de Estudos Sefarditas 22 (2020): 11-53<\/span><\/p>\n keywords<\/p>\n Blood Libel; Jews; Spain; Antisemitism; child literature<\/p>\n [\/et_pb_text][et_pb_toggle title=”abstract” open_toggle_text_color=”#000000″ open_toggle_background_color=”#ffffff” closed_toggle_text_color=”#000000″ closed_toggle_background_color=”#ffffff” icon_color=”#b2b2b2″ admin_label=”Toggle” _builder_version=”4.4.2″ title_text_color=”#6b6b6b” title_level=”h6″ title_font=”|600||on|||||” title_font_size=”12″ title_letter_spacing=”1px” body_font=”Open Sans||||” body_text_color=”#666666″ use_background_color_gradient=”on” background_color_gradient_start=”#ffffff” background_color_gradient_end=”#f9f9f9″ background_color_gradient_start_position=”20%” background_size=”initial” background_position=”top_left” background_repeat=”repeat” custom_padding=”10px|10px|10px|10px” title_font_size_last_edited=”off|desktop” custom_css_toggle_icon=”font-size:20px;||” border_width_all=”0px” border_color_all=”#f7f7f7″ border_color_top=”#d1d1d1″ border_width_bottom=”1px” border_color_bottom=”#b2b2b2″ use_border_color=”on”]<\/p>\n This article explores the representation of the Antisemitic libel that Jews ritually murder Christian children in illustrated books and comics for children that were published in twentieth-century Spain. Focusing on the stories of Dominguito de Val and the Holy Child of La Guardia, it examines why both these two medieval \u2018boy martyrs\u2019 whom the Jews were accused of murdering became the subjects of literature for children in the twentieth century as well as the messages that these works wanted to inculcate in their young readers and what they reveal about the survival of this Antisemitic legend in Spanish society and culture. The stories of Dominguito and the Holy Child of La Guardia were frequently recast in the nineteenth and twentieth centuries to fit into the more common Blood Libel narrative in which the Jews were accused of consuming Christian blood. Moreover, the Jews themselves were adapted to represent not only quintessential \u2018others\u2019 as opponents of Christianity but also opponents of \u2018Hispanicity\u2019 (Hispanidad) during the years of the Franco dictatorship. <\/p>\n [\/et_pb_toggle][et_pb_text admin_label=”Text” _builder_version=”4.4.2″ custom_margin=”-30px|||” custom_padding=”0px|||”]<\/p>\n Cadernos de Estudos Sefarditas 22 (2020): 55-90<\/span><\/p>\n keywords<\/p>\n Social mobility; blood purity statutes; New Christians; Portuguese Inquisition<\/p>\n [\/et_pb_text][et_pb_toggle title=”abstract” open_toggle_text_color=”#000000″ open_toggle_background_color=”#ffffff” closed_toggle_text_color=”#000000″ closed_toggle_background_color=”#ffffff” icon_color=”#b2b2b2″ admin_label=”Toggle” _builder_version=”4.4.2″ title_text_color=”#6b6b6b” title_level=”h6″ title_font=”|600||on|||||” title_font_size=”12″ title_letter_spacing=”1px” body_font=”Open Sans||||” body_text_color=”#666666″ use_background_color_gradient=”on” background_color_gradient_start=”#ffffff” background_color_gradient_end=”#f9f9f9″ background_color_gradient_start_position=”20%” background_size=”initial” background_position=”top_left” background_repeat=”repeat” custom_padding=”10px|10px|10px|10px” title_font_size_last_edited=”off|desktop” custom_css_toggle_icon=”font-size:20px;||” border_width_all=”0px” border_color_all=”#f7f7f7″ border_color_top=”#d1d1d1″ border_width_bottom=”1px” border_color_bottom=”#b2b2b2″ use_border_color=”on”]<\/p>\n In this paper, we consider the hypothesis that some New Christians reached upward social mobility through commerce, by calculated market strategies, since social mobility through ecclesiastical orders was unlikely in a society constrained by the purity of blood statutes. The objective is also to understand how the social ascension of a merchant minority took place in a society of the Ancien R\u00e9gime, delineated by systems of stratification. From the analysis of their commercial activities (credit market operations, guarantees of vessel and d\u00edzimos\u2019 (tithing) contracts), we show some of the possibilities available to New Christians regarding the accumulation of capital and the transformation of their wealth into mechanisms of social mobility. Finally, research indicates that some New Christians had managed to insert themselves into high hierarchical positions within the credit and naval markets. It comprises the period between 1710, marked by Rio de Janeiro\u2019s population increase, and 1750. <\/p>\n [\/et_pb_toggle][et_pb_text admin_label=”Text” _builder_version=”4.4.2″ custom_margin=”-30px|||” custom_padding=”0px|||”]<\/p>\n Cadernos de Estudos Sefarditas 22 (2020): 91-111<\/p>\n keywords<\/p>\n P\u00edo V; Gregorio XIII; Girolamo Rusticucci; Ab\u00fa Rixa.<\/p>\n <\/p>\n [\/et_pb_text][et_pb_toggle title=”resumen” open_toggle_text_color=”#000000″ open_toggle_background_color=”#ffffff” closed_toggle_text_color=”#000000″ closed_toggle_background_color=”#ffffff” icon_color=”#b2b2b2″ admin_label=”Toggle” _builder_version=”4.4.2″ title_text_color=”#6b6b6b” title_level=”h6″ title_font=”|600||on|||||” title_font_size=”12″ title_letter_spacing=”1px” body_font=”Open Sans||||” body_text_color=”#666666″ use_background_color_gradient=”on” background_color_gradient_start=”#ffffff” background_color_gradient_end=”#f9f9f9″ background_color_gradient_start_position=”20%” background_size=”initial” background_position=”top_left” background_repeat=”repeat” custom_padding=”10px|10px|10px|10px” title_font_size_last_edited=”off|desktop” custom_css_toggle_icon=”font-size:20px;||” border_width_all=”0px” border_color_all=”#f7f7f7″ border_color_top=”#d1d1d1″ border_width_bottom=”1px” border_color_bottom=”#b2b2b2″ use_border_color=”on”]<\/p>\n One month after the triumph in Lepanto, Bicudo proposes Pius V, as the first option, to enter the Dardanelles until Constantinople with the Holy League\u2019s vessels, taking advantage of the surprise factor and the destruction of the enemy fleet. As second option, on the one hand, to occupy the islands of Lesbos and Tenedos in order to put an end to the Turkish trade thanks to the control of the Dardanelles, and, on the other, to seize Alexandria and Aleppo, relying on the desire of the Christian minorities and the Arabs of Egypt and Syria to shake off the Ottoman yoke. Pius V wanted Bicudo to take a papal brief to the shah of Persia encouraging him to attack the Great Sultan defeated in Lepanto, but Bicudo convinced him that it was preferable to entrust this mission to an ambassador of the king of Portugal. It was ultimately owing to Bicudo, therefore, that the embassy of Miguel Dabreu de Lima to the shah Tahmasp took place in 1572. Together with the message of King Don Sebastian this embassy also carried those of Pius V and Philip II. In the document addressed to Don Juan of Austria, Bicudo advised him to notify the Iranian monarch the great victory by means of a letter from him, another from the Portuguese ambassador in Rome, and a papal brief from Gregory XIII, making him aware that he had been already informed by a previous embassy not only of this victory, but also of the desire of the kings of Spain and Portugal to befriend him. But he did not know whether or not that embassy had reached its destination. <\/p>\n [\/et_pb_toggle][et_pb_text admin_label=”Text” _builder_version=”4.4.2″ custom_margin=”-30px|||” custom_padding=”0px|||”]<\/p>\n Cadernos de Estudos Sefarditas 22 (2020): 115-117<\/span><\/p>\n [\/et_pb_text][et_pb_text admin_label=”Text” _builder_version=”4.4.2″ custom_margin=”-30px|||” custom_padding=”0px|||”]<\/p>\n Cadernos de Estudos Sefarditas 22 (2020): 119-121<\/span><\/p>\n [\/et_pb_text][et_pb_text admin_label=”Text” _builder_version=”4.4.2″ custom_margin=”-30px|||” custom_padding=”0px|||”]<\/p>\n Cadernos de Estudos Sefarditas 22 (2020): 125-131<\/span><\/span><\/p>\n \n [\/et_pb_text][et_pb_text admin_label=”Text” _builder_version=”4.4.2″ custom_margin=”-30px|||” custom_padding=”0px|||”]<\/p>\n Cadernos de Estudos Sefarditas 22 (2020): 131-135<\/span><\/p>\n [\/et_pb_text][et_pb_text admin_label=”Text” _builder_version=”4.4.2″ custom_margin=”-30px|||” custom_padding=”0px|||”]<\/p>\n Cadernos de Estudos Sefarditas 22 (2020): 135-140<\/span><\/p>\n [\/et_pb_text][\/et_pb_column][et_pb_column type=”1_4″ _builder_version=”3.25″ custom_padding=”|||” custom_padding__hover=”|||”][et_pb_sidebar area=”et_pb_widget_area_3″ show_border=”off” admin_label=”numeros anteriores Sidebar” _builder_version=”4.4.2″ header_font=”||||||||” custom_margin=”-20|||” custom_padding=”|||” global_module=”820″ saved_tabs=”all”][\/et_pb_sidebar][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" Cadernos de Estudos Sefarditas 1st semester 202022 ISSN: 1645-1910Part I: Articles Fran\u00e7ois Soyer (University of New England, Armidale) \u2013 The Blood Libel in Illustrated Books and Comics for Children in Twentieth-Century Spain Cadernos de Estudos Sefarditas 22 (2020): 11-53 keywords Blood Libel; Jews; Spain; Antisemitism; child literatureThis article explores the representation of the Antisemitic libel […]<\/p>\n","protected":false},"author":1,"featured_media":29378,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"project_category":[57],"project_tag":[],"class_list":["post-29398","project","type-project","status-publish","has-post-thumbnail","hentry","project_category-2020-en"],"_links":{"self":[{"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/project\/29398","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/project"}],"about":[{"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/types\/project"}],"author":[{"embeddable":true,"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/comments?post=29398"}],"version-history":[{"count":10,"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/project\/29398\/revisions"}],"predecessor-version":[{"id":29415,"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/project\/29398\/revisions\/29415"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/media\/29378"}],"wp:attachment":[{"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/media?parent=29398"}],"wp:term":[{"taxonomy":"project_category","embeddable":true,"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/project_category?post=29398"},{"taxonomy":"project_tag","embeddable":true,"href":"https:\/\/cadernos.catedra-alberto-benveniste.org\/en\/wp-json\/wp\/v2\/project_tag?post=29398"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}<\/h2>\n
Elissa Pereira (Universidade Federal do Rio de Janeiro) \u2013 Mercantile Mobilities among New Christians: Rio de Janeiro, 1710-1750<\/h5>\n
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Luis Gil Fern\u00e1ndez (Universidad Complutense de Madrid) \u2013 Math\u00edas Bicudo Folgado to Pius V and to Don Juan de Austria, on how to make the most of Lepanto\u2019s victory through military and diplomatic means<\/h5>\n
<\/h2>\n
<\/h2>\n
Part II: Chronicles<\/h2>\n
Ant\u00f3nio M. L. Andrade (CLLC\/DLC, Universidade de Aveiro) \u2013 II International Congress \u201cDi\u00e1logos Luso- Sefarditas\u201d. Museu de Aveiro \u2013 Santa Joana, 12-13 December 2019<\/h5>\n
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Angelo Adriano Faria de Assis (Universidade Federal de Vi\u00e7osa; CESAB-FLUL) e Susana Bastos Mateus (CESAB-FLUL; CIDEHUS-U\u00c9) \u2013 International Workshop \u201cInquisi\u00e7\u00e3o e novas intoler\u00e2ncias. Formas de repress\u00e3o e de resist\u00eancia ao longo da hist\u00f3ria\u201d. Lisboa, 18 December 2019<\/h5>\n
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Part III: Reviews<\/h2>\n
Angelo Adriano Faria de Assis (Universidade Federal de Vi\u00e7osa) \u2013 Abraham Gross, Adina Moryosef e Jack Cohen, ed., Iberian New Christians and Their Descendants (Newcastle upon Tyne: Cambrigde Scholars Publishing, 2019)<\/h5>\n
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Susana Bastos Mateus (CESAB-FLUL; CIDEHUS-U\u00c9) \u2013 Carsten Wilke, ed., Isaac Orobio. The Jewish Argument with Dogma and Doubt (Berlim: De Gruyter, 2018)<\/h5>\n
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Carla Vieira (CHAM-NOVA FCSH; CESAB-FLUL) \u2013 Yda Schreuder, Amsterdam\u2019s Sephardic Merchants and the Atlantic Sugar Trade in the Seventeenth Century (London: Palgrave Macmillan, 2019)<\/h5>\n