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Keywords = Hebraic writings

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15 pages, 12322 KB  
Article
Written Remains: Materiality and the Religious Heritage Complex of the Jewish Portuguese Past
by Cyril Isnart
Religions 2023, 14(12), 1504; https://doi.org/10.3390/rel14121504 - 5 Dec 2023
Cited by 2 | Viewed by 2055
Abstract
Hebraic written stones represent the primary surviving physical testimony to the Jewish past in Portugal, apart from a Medieval synagogue in the city of Tomar. As it is true for other religious objects, medieval Hebraic epigraphic stones have become a heritage asset, opening [...] Read more.
Hebraic written stones represent the primary surviving physical testimony to the Jewish past in Portugal, apart from a Medieval synagogue in the city of Tomar. As it is true for other religious objects, medieval Hebraic epigraphic stones have become a heritage asset, opening the way to specific recognition of the Jewish materiality of Portugal. Long after the forced conversion of Portuguese Jews to Catholicism or their exodus, a few epigraphic testimonials were collected, maintained, and displayed. A group of 20th century Jewish and non-Jewish amateur archaeologists and historians assembled manuscripts, books and stones and attempted to establish a museum in the medieval synagogue of Tomar. They dedicated themselves to the study and preservation of this written religious legacy and proposed to focus on the letter as the principal material heritage to represent the Portuguese Jewish past. Drawing on the concept of religious heritage complex, this article describes how letters, as material remains, lead to the cultural renewal of a religious minority’s past. The study also sheds light on the cultural and religious consequences of this attention to letters on the heritage-making process itself. Through a combination of archival study, ethnographic fieldwork and comparison, the study sought to better understand the late destiny of the written remains of Judaism in Portugal. Full article
(This article belongs to the Special Issue Sacred Heritage: Religions and Material Culture)
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Article
Jacques Derrida: The Double Liminality of a Philosophical Marrano
by Emilie Kutash
Religions 2019, 10(2), 68; https://doi.org/10.3390/rel10020068 - 22 Jan 2019
Cited by 4 | Viewed by 6438
Abstract
There is an analogy between two types of liminality: the geographic or cultural ‘outside’ space of the Marrano Jew, alienated from his/her original religion and the one he or she has been forced to adopt, and, a philosophical position that is outside of [...] Read more.
There is an analogy between two types of liminality: the geographic or cultural ‘outside’ space of the Marrano Jew, alienated from his/her original religion and the one he or she has been forced to adopt, and, a philosophical position that is outside of both Athens and Jerusalem. Derrida finds and re-finds ‘h’ors- texte’, an ‘internal desert’, a ‘secret’ outside place: alien to both the western philosophical tradition and the Hebraic archive. In this liminal space he questions the otherness of the French language to which he was acculturated, and, in a turn to a less discursive modality, autobiography, finds, in the words of Helene Cixous, “the Jew-who-doesn’t know-that-he-is”. Derrida’s galut (exile) is neither Hebrew nor Greek. It is a private place outside of all discourse, which he claims, is inevitably ethnocentric. In inhabiting this outside space, he exercises the prerogative of a Marrano, equipped to critique the French language of his acculturation and the western philosophy of the scholars. French and Hebrew are irreconcilable binaries, western philosophy and his Hebrew legacy is as well. These issues will be discussed in this paper with reference to Monolingualism of the Other and Archive Fever as they augment some of his earlier work, Writing and Difference and Speech and Phenomena. Full article
(This article belongs to the Special Issue The Marrano Phenomenon. Jewish ‘Hidden Tradition’ and Modernity)
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