The Reach of the Past: Theorizing Converso Diasporas

Dear Colleagues,

Centuries before the theme of globalization was ever used, an outbreak of riots in 1391 against Jews in Spain propelled thousands of families to begin an often treacherous journey, west to Portugal or east to France, Italy, or other areas bordering the Mediterranean. A century later, in 1492, as the Spanish monarchy closed in on Jews and the movement resurged, Spain issued the Edict of Expulsion forcing Jews to leave or convert to Christianity. It is estimated that between 50,000 and 100,000 left Spain at that time, with many eventually migrating to the Americas.

This Issue of Religions centers on those who converted to Christianity and their descendants. The various terms used to describe these families are conversos, anusim, bnei-anusim, crypto-Jews, and marranos (although marrano is often employed, this term is considered offensive by many). A more adequate (but not perfect) term may be “descendants of conversos”, because of the significant difference between those who actually converted, and their children who were born into families who might have had dual allegiances.

The range of themes emanating from this topic are immense. These could include: narratives from the moment of conversion and/or expulsion; settlements in London, Bayonne, Ferrara, Constantinople, and Rome; and the ultimate migration of many to the low countries, the Indies (Americas), and Eastern Europe. There is also the question of how the diaspora influenced their sense of identity and tradition.

There has been significant scholarly criticism regarding the “authenticity” of their Jewishness after having left the fold. Since Judaism is a religion based on the observance of laws, the further away the descendants of conversos migrated from religious leaders and rabbis, the more difficult it was to continue the required traditions and practices. As culture does normally, especially in isolation, their practices evolved, taking them further and further from what is required to comply with Halacha (Jewish law as prescribed in the Torah). Yet, the paradox is that while the rules were not followed as required, families often retained a personal (and intense) sense of Jewish identity. The most difficult aspect of this scholarship has emanated from many scholars who doubt the validity of family stories and the sincerity of those who claim this heritage. While research has centered on what was lost, or found, there has been no serious analysis of the ambivalence among Jewish studies scholars towards individuals who are claiming a distant Jewish heritage. Papers regarding these issues are welcome.

Prof. Dr. Marie Theresa Hernandez
Dr. Ruth Iyob
Guest Editors

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• religious conversion
• inquisition
• identity
• religious practices
• memory