By David A. Wacks
The yr 1492 has lengthy divided the examine of Sephardic tradition into special classes, prior to and after the expulsion of Jews from Spain. David A. Wacks examines the works of Sephardic writers from the thirteenth to the sixteenth centuries and indicates that this literature used to be formed by means of interwoven stories of diaspora: first from the Biblical place of origin Zion and later from the ancestral hostland, Sefarad. Jewish in Spain and Spanish overseas, those writers negotiated Jewish, Spanish, and diasporic idioms to provide a uniquely Sephardic standpoint. Wacks brings Diaspora stories into discussion with medieval and early sleek Sephardic literature for the 1st time.
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Extra resources for Double Diaspora in Sephardic Literature: Jewish Cultural Production Before and After 1492
2 S Allegory and Romance in Diaspora: Jacob ben Elazar’s Book of Tales T hirteenth-century Sephardic author Jacob ben Elazar lived and worked in Toledo, a city so often described as multicultural or diverse that it has become a bit of a cliché. 2 Rather, I aim to read two of Ben Elazar’s Tales, written in the full flush of Toledo’s “multiculturality,” as a case study in diasporic literature. Seen from this angle, Ben Elazar’s work is not only a site of transition between Arabic and Christian literary practice, or an example of a literary convivencia, but also an example of the cultural work of the diasporic writer.
Their method consists of the systematic exploitation of the adversary’s most trusted sources against their grain. . 21 In this study we will be talking about sovereignty and especially the importance of the Jewish relationship to sovereignty for understanding Sephardic cultural production. This question lies at the heart of the problem of diaspora and is particularly important in understanding the diasporic imaginary, the ways in which living in diaspora shapes the symbolic work of the community.
42 In light of these voices urging a reassessment of our understanding of the validity of galut as a lens for modern historiography, some scholars have returned to antiquity to take a second look at the sources. Even before Biale, Boyarin and Boyarin, and others issue their rallying cries for new approaches in Judaic studies, Gerald Serotta writes that according Diaspora Studies for Sephardic Culture 21 to rabbinical evidence from late antiquity, diasporic Jewish communities were not characterized by actual suffering and actual longing to return to Zion.