Search Results (8)

Through the testimony of a Tangier female citizen who grew up in the “prolific multilingual Spanish-French-Darija context of international Tangier”, this article analyzes the web of beliefs projected onto both the inherited and local languages within her linguistic repertoire. Starting from the daily realities in which she was immersed and the social networks that she formed, we focus on the representations of communication and her affective relationship with the host societies. The analysis starts from the most immediate domestic context in which Spanish, in its variant Jaquetía (a dialect of Judeo-Spanish language spoken by the Sephardic Jews of northern Morocco) was displaced by French as the language of instruction. After an initial episode of reversible attrition, we witnessed various phenomena of translanguaging within the host society. Following the binomial “emotion-interrelational space”, we seek to discern the affective contexts associated with the languages of a multilingual childhood, and which emotional links are vital for maintaining inherited ones. This shift towards the valuation of the affective culture implies a reorientation of the gaze towards everyday experiences as a means of research in contexts of language contact. Full article

A highly productive derivational process, diminutive suffixation in Spanish (e.g., gatito ~ gatiko/gatico ‘little/well-known/beloved/awful cat’ < gato ‘cat’) has received much attention in the morphology–phonology interface literature. The present study contributes a novel comparative analysis of a dissimilatory alternation between diminutive suffix allomorphs -ito/a and -ico/a (-iko/a) across three Hispano-Romance varieties. In Judeo-Spanish, the voiceless dorsal stop [k] of default -iko/a dissimilates to coronal [t] after any dorsal segment [k, ɡ, ɡʷ, x, w] in the base-final syllable. In Colombian Spanish, the voiceless coronal stop [t] of default -ito/a dissimilates to dorsal [k] after only an identical [t] in the base-final syllable. By contrast, Castilian Spanish -ito/a does not dissimilate, thereby providing a baseline for comparison. All three varieties allow for optional iteration of the suffix, which conveys greater smallness or endearment than the simple diminutive, e.g., Castilian Spanish gatitito ‘little/beloved kitty’, without dissimilation. Iterated diminutives in Colombian Spanish show two patterns of dissimilation, which have not been fully acknowledged in the previous literature. For example, either (i) [it] and [ik] alternate to avoid adjacent identical syllable onsets, e.g., gat[ikitíko], or (ii) [it] is iterated until alternating with word-final [ik], e.g., gat[ititíko]. In all three Hispano-Romance varieties, base-final unstressed vowels are deleted before a vowel-initial diminutive suffix, followed by unstressed -o/a, and stress (indicated by an acute accent) is shifted rightward onto the penultimate syllable of the diminutive word. Vowel deletion and stress shift apply recursively in iterated diminutives. We propose an Optimality Theory analysis of these alternations in terms of suffix allomorphy that is phonologically conditioned by consonantal place dissimilation. The analysis is formalized as an interaction among constraints that enforce prosodic unmarkedness, output–output correspondence, allomorph preference, and similarity avoidance. We consider theoretical alternatives and compare our analysis to other recent proposals. Full article

Drawing on life-story interviews and ethnography conducted in Israel from 2009 to 2023, this article examines how members of the Spanish-speaking Moroccan–Jewish diaspora in Israel recalled their habits of eating non-kosher food in Morocco. We explore how these memories emerged in response to commonplace discourses that depict Moroccan Jews as a distinctly religious-traditional ethnic group, untouched by European secular influences, and dichotomous to modern secular cultures in Israel. Contrary to this image, members of the community whom we interviewed highlighted a Jewish Moroccan life that was deeply connected to Spanish colonialism and the broader Hispanic and Sephardi worlds. We focus specifically on the concept of selkear, a Haketia (Judeo-Spanish) term meaning to let something go, make an exception, or turn a blind eye. Our analysis of our participants’ memories provides a nuanced understanding of Jewish religiosity in the context of colonialism and of how Mizrahi–Sephardi immigrants in Israel reclaimed their Judaism. Highlighting the practice of eating non-kosher food is thus a strategy used to challenge dominant notions of rigid religious commitment within the Sephardi diaspora and their interpretation in Israel. Full article

The present study investigates the prosodic realization of calling contours by bilingual speakers of Bulgarian and (Bulgarian) Judeo-Spanish and monolingual speakers of Bulgarian in a discourse completion task across three pragmatic contexts: (i) neutral (routine) context—calling a child from afar to come in for dinner; (ii) positive context—calling a child from afar to get a present; and (iii) negative (or urgent) context—calling a child from afar for a chastising. Through quantitative analyses of the F0 span between tonal landmarks, alignment of pitch peaks, intensity, and durational and prominence patterns, we systematically account for the phonetic characteristics of the contours and determine their tonal composition and meaning, thereby situating them within the intonation systems of Bulgarian Judeo-Spanish and Bulgarian. It is shown that both languages use the same inventory of contours: (1) L+H* !H-% (the so-called “vocative chant”), (2) L+H* H-L%, and (3) L+H* L-%. However, their distribution differs across contexts and varieties. Monolingual and bilingual speakers of Bulgarian, on the one hand, predominantly use (1) and (2) in neutral and positive contexts and clearly prefer (3) in negative contexts. In Bulgarian Judeo-Spanish, the bilinguals also more often recur to (3) in neutral and positive contexts and generally show more variation. Full article

The methods that communities exploit to cope with national hegemonies that dispossess and exclude them have attracted the interest of migration scholars who emphasize the development of transnational strategies as community-building vehicles. Some scholars focus on migrant communities, whereas other studies analyze the “stayers”—those who remain in the countries of origin—in their analyses of the impacts of transnational trends on these groups. Yet how such transnational dynamics influence the “stayers” among ethnonational communities whose members rapidly “repatriate” en masse to their perceived nation-state, such as the migration of Middle Eastern Jews to Israel in the era of regional decolonization and nationalization, remain understudied. This article focuses on the community of “stayers” among Turkish Jews, whose leaders sought methods to cope with the effects of rising nationalism on their community structure and the intensity of an emigration crisis that engulfed them due to the vacuum they faced after losing 40 percent of their members in 1948–1949 to Israel. We analyze Şalom, the most important newspaper that Turkish Jewry continued to publish well after 1948. To escape marginalization and to re-establish their base in Turkey, one of Şalom’s main strategies, we find, is conveying to its readership in Turkey the advantage of connecting and twinning the two national centers that had become the focal points of most of the community by 1950—the Turkish Republic and the State of Israel. Full article

This article traces the development of voiced prepalatal obstruents /$\stackrel{⌢}{\mathrm{d}\mathrm{ʒ}}$/ and /ʒ/ in Judeo-Spanish, the language spoken by the Sephardic Jews since before their expulsion from late-15th century Spain. Using Medieval Spanish as a comparative starting point, we examine diachronic innovations in the phonological status and distribution of affricate /$\stackrel{⌢}{\mathrm{d}\mathrm{ʒ}}$/ and fricative /ʒ/ in Judeo-Spanish during the diaspora, focusing in particular on the effects of lexical borrowing from Turkish and French in territories of the former Ottoman Empire. In contemporary Sephardic communities that are in contact with non-Sephardic varieties of Mainstream Spanish, some speakers occasionally replace syllable-initial /∫/, /$\stackrel{⌢}{\mathrm{d}\mathrm{ʒ}}$/, and /ʒ/ in certain Judeo-Spanish words by a voiceless velar /x/ in efforts to accommodate the pronunciation of the corresponding Mainstream Spanish cognate form. We provide a novel analysis of Judeo-Spanish voiced prepalatal obstruents, including their diachronic and synchronic variation under language contact. The analysis combines a constraint-based approach to phonological alternations, as formalized in Optimality Theory, with a usage-based representation of the mental lexicon, as proposed in Exemplar Theory, to account for speaker- and word-specific variability. A hybrid theoretical model provides a more nuanced understanding of the relationship between lexicon and grammar in Judeo-Spanish phonology than is available in previous structuralist descriptions. Full article

In their conversation about music, Edward Said and Daniel Barenboim discuss a process of seeking home in music and literature. For Moroccan-Jewish superstar Samy Elmaghribi (Solomon Amzallag), who migrated to France and Israel and then settled for most of his life in Montreal, Canada, the reference to Al-Andalus through the sound of the nouba became his home. Beginning his career in his native country of Morocco as a singer and composer of modern Moroccan music, in Montreal, Samy Elmaghribi became the cantor in the Spanish and Portuguese Synagogue, the oldest Jewish congregation in Canada. Based on ethnographic research and investigation within the archives of the artist, the authors suggest that Samy Elmaghribi created a sense of home in music, a homeness, one that transcends our present understanding of Arabness and Jewishness, religiosity and secularism, tradition and creativity. Focus on Samy Elmaghribi, an artistic persona emblematic of his generation, demonstrates how the contemporary reassessment of renowned Jewish artists’ North African heritage is often misread in light of the political present. This example encourages us to rethink the musical legacy to which these North African Jews contributed beyond what is labelled Judeo-Arabic, traditional, religious, or secular. Full article

Visión deleytable is a fictional tale based in the Aristotelian philosophical and Neoplatonic mystical beliefs of the Judeo-Arabic tradition of medieval Iberia. This fifteenth-century work of imaginative fiction, a “best-seller” among Iberian readers, tells of the ascent of the active intellect to the celestial spheres and an experience of God. In this narrative, knowledge of the Latin trivium and quadrivium are combined with that of the Arabo-Andalusi philosophic traditions. Particularly noteworthy is the author, De la Torre’s extensive use of Maimonides’ work, the Guide of the Perplexed, as a source for the wisdom revealed in the Visión deleytable. While Maimonides’ position on the mystic experience is debated by contemporary scholars, in the present study I explore how the concept of intellectual mysticism, applied to the Neoplatonic/Aristotelian model of the intellect’s conjunction with the divine as found in Maimonides’ work, also describes the goal toward which the protagonist (and reader) of the Visión deleytable strive. As such, the Visión deleytable reveals how this notion of human-divine union (most notably in the concept of the “prophet-angel”) from the Judeo-Andalusi tradition, transmitted in Arabic and Hebrew, was translated into Spanish and adopted into the Catholic and converso frameworks of the Visión deleytable in fifteenth-century Iberia. Full article