Description
Title: Women’s role as mothers in passing down Jewish tradition
Sources to use:
-FOCUS on context of sources (spain and mexico comparison)
1, article: Women, Ritual, and Secrecy: The
Creation of Crypto-Jewish Culture* –> JANET LIEBMAN JACOBS
2, https://www.jstor.org/stable/2671677
3. https://www.jstor.org/stable/2901898
4. https://www.jstor.org/stable/1454765
Use class material as reference a couple times.
Unformatted Attachment Preview
Lazarillo notes
Chapter I
Who are the main characters?
Lazarillo de Tormes, his father, and his mother.
What ethical issues come up?
The father’s alleged theft and the mother’s involvement with a man who stole
goods to live by them.
How does Lazarillo present himself to the reader?
Lazarillo presents himself as the son of Thomé Gonçales and Antonia Perez, born
in the river Tormes, and as a child who helps his mother in various ways, including
working at an inn.
Moriscos- a little bit Muslim, converted to Muslim and not fully assimilated
Dad imprisoned by theft
Zaide: Step-dad dark skinned who stole good to live
First master- blind man
1. The narrator, Lazaro, begins his story as a boy who serves a blind man.
2. Lazaro’s mother gives him to the blind man, stating that he is the son of a good
father who was killed on the Island of Gelves.
3. The blind man treats Lazaro as his son and begins to teach him various ways to
make a living.
4. The blind man is very clever and knowledgeable, especially in the field of
prayers, medicine, and fortune-telling.
5. Despite his knowledge and skills, the blind man is extremely avaricious and
stingy, depriving Lazaro of basic necessities.
6. Lazaro devises clever ways to steal food and wine from the blind man without
his knowledge.
7. The blind man becomes aware of Lazaro’s tricks and subjects him to cruel
punishments.
8. The blind man is skilled at storytelling and often recounts tales of Lazaro’s
misfortunes for the amusement of others.
9. Lazaro decides to leave the blind man and finally takes an opportunity to do so
by leading the blind man to jump over a stream, resulting in an injury.
10. Lazaro leaves his first master behind and heads to Torrijos.
Blind man was seen to others as wise, correct, knowing of every prayer. He was
greedy, avaricious. He takes revenge and moves on.
SELF FASHIONING: How you present yourself to other people. Wardrobe,
actions, manners
Second master- clergyman
1. The narrator, Lazaro, is in a dire situation and seeks shelter.
2. He ends up working for a miserly clergyman (sacerdote) who treats him poorly.
3. The clergyman is incredibly stingy and controls the food supply, leading to
Lazaro’s severe hunger.
4. Lazaro tries various strategies to get enough food, including using a locksmith to
open a chest.
5. The clergyman attempts to protect the food from rats, suspecting a snake as the
culprit.
6. Lazaro hides a key in his mouth to access the chest secretly.
7. One night, the clergyman mistakes the key for a snake and strikes Lazaro on the
head.
8. The clergyman discovers Lazaro’s key and expels him from his service.
9. Lazaro is left without a job and on his own, seeking a new master.
Third master- lawyer
1. The protagonist, Lazaro, is seeking a master in Toledo after a period of
wandering and recovering from a wound.
2. He meets an esquire (Lawyer) who becomes his third master and follows him
around the city.
3. The esquire appears well-dressed and respectable but leads Lazaro to his rather
grim and empty house.
4. Despite the esquire’s fine appearance, he and Lazaro both experience hunger
and meager living conditions.
5. Lazaro goes to great lengths to find food by begging, and he returns to share his
modest findings with his master.
6. The esquire, despite his stately appearance, has to make do with the little food
Lazaro brought.
7. The esquire prefers to beg in the name of God rather than steal and values his
honor above all else. The esquire values his honor greatly
8. Lazarillo and his master struggle with poverty and hunger, and Lazarillo often
has to provide for both of them.
9. The esquire’s pride and disdain for certain job opportunities make it challenging
for him to find employment.
10. Lazarillo inadvertently prevents his master from being punished for not paying
rent when he mistakenly believes that a funeral procession is headed to their
house.
11. The esquire disappears after promising to pay their debts, leaving Lazarillo to
deal with the angry creditors.
12. Lazarillo, after being taken into custody, is eventually released with the help of
his girl-friends who attest to his innocence.
13. The passage highlights the theme of social and economic struggle during the
period, as well as the importance of maintaining honor in the face of adversity.
Fourth master- Priest
1. He finds his fourth master, who is a friar belonging to the Order of Mercy,
through recommendations from his girl-friends.
2. The friar is known for his dislike of choir duties, eating in the convent, and
preference for secular activities, including walking, and visiting others.
3. Lazarillo mentions that the friar’s frequent walking caused him to wear out his
shoes quickly.
4. Lazarillo’s own shoes did not last long under the friar’s service, mainly due to the
excessive walking, which he could not endure.
5. Although the passage does not provide extensive details, it hints at the
challenges Lazarillo faced while serving this particular master, which eventually led
him to leave the position.
Fifth master- religious papers seller
1. Lazarillo’s fifth master was involved in the sale of Papal Indulgences, which were
religious documents that offered forgiveness for sins and reduced time in
purgatory.
2. The master employed various cunning tactics to sell these Indulgences. He gave
small gifts to the clergy to gain their support and influence over their parishioners.
3. If the people did not buy the Indulgences willingly, the master resorted to
creating trouble in their village or using cunning tricks to persuade them.
4. The passage describes a particularly subtle scheme where the master faked a
quarrel with the constable, leading to a public dispute in the village.
5. The constable publicly denounced the Indulgences, declaring them false and
harmful to the people’s faith.
6. The master responded by delivering a sermon to defend the Indulgences, and
during his speech, he claimed that a miracle would prove the constable wrong.
7. A commotion (aggressiveness) erupted, and the constable appeared to suffer
from an affliction, which many attributed to divine intervention.
8. The master eventually “cured” the constable, and a significant number of
Indulgences were sold.
9. After this event, Lazarillo learned that the entire scenario had been staged to
deceive the villagers, and he became disillusioned with the deceitful practices
involved in selling the Indulgences.
10. Despite the success of the scheme, Lazarillo became increasingly aware of the
dishonesty and tricks used by his master and others in exploiting innocent people.
What did he learn with this master?
This master gave sin fogivness for money, he lied to people and took advantage.
Lazarillo noticed this fake faith and learns that power can lead to abuse and
exploitation.
Sixth master- Painter (Pintor de carretas)
1. Lazarillo’s next job was with a master who painted tumbrels, which were carts or
wagons.
2. His job involved grinding colors for the painting process, and he endured difficult
conditions and hardships in this role.
3. As Lazarillo grew older, he entered the principal church, where one of the
chaplains hired him as his servant.
4. In this new position, he was entrusted with the care of a donkey, four jars, and a
whip, which he used for carrying water for the city.
5. Lazarillo was able to earn a daily profit of thirty maravedis for his master. On
Saturdays, he was allowed to keep the profits for himself, as well as any additional
earnings beyond the thirty maravedis.
6. He continued in this role for four years and managed to save some money,
enabling him to dress well. He purchased a doublet, a coat with sleeves, a woollen
cloak, and even a sword.
7. Lazarillo’s improved clothing allowed him to appear as a respectable man.
8. Eventually, he decided to leave this job, telling his master that he would no
longer work as a water carrier.
Seventh master- found his own way to wealthConstable(risky and leaves) → Wine sale overseeing with happy marriage
1. Lazarillo initially took a job as a constable (criminal law enforcement) but quit
soon after due to the dangers associated with the occupation, especially a night
when they were attacked.
2. After some contemplation on how to secure a more stable life, Lazarillo found a
government appointment that was highly profitable and allowed him to live
comfortably.
3. In his role, he had the responsibility of inspecting and overseeing the sale of
wine in the city, as well as announcing the transgressions of those condemned for
default.
4. Lazarillo mentions his marriage to one of the servant girls of the Archpriest of St.
Saviour’s. This marriage brought him benefits, and he speaks highly of his wife’s
character and service.
5. He receives assistance and favor from the Archpriest, including provisions such
as wheat, meat, bread, and shoes.
6. Rumors and evil tongues spread about his wife visiting the Archpriest’s house,
but Lazarillo defends her honor and trusts her completely.
7. The passage concludes with Lazarillo being prosperous during the year when
the Emperor entered Toledo and held the Cortes, experiencing a period of great
good fortune.
EMAIL Q’s- OVERALL INFO:
Lazarillo’s character does evolve as he moves through life. He starts as a young
boy serving a blind man and gradually learns to adapt and become more
resourceful in order to survive. His experiences with various masters and his
exposure to different aspects of society force him to mature and develop coping
strategies, which can be seen as an evolution of his character.
Ethical questions arise in each chapter of the novel. For example:
1. In Lazarillo’s first job, ethical questions surround his theft of food and wine from
his blind master, as well as the blind man’s cruelty and exploitation of him.
2. In his second job, the mistreatment and hunger he faces under a miserly
clergyman raise ethical concerns about the treatment of the poor and the
exploitation of the vulnerable.
3. The third master’s deceptive appearance and his own struggle to survive in
harsh conditions prompt questions about honesty, appearances, and social
inequality.
4. The selling of Papal Indulgences by the fifth master raises ethical dilemmas
related to religious exploitation and deceit.
5. Lazarillo’s involvement in the deception regarding the constable’s “miracle”
prompts ethical questions about the manipulation of faith for personal gain.
6. The social hierarchy and ethical considerations around Lazarillo’s role as a water
carrier and his relationship with his wife and the Archpriest are complex issues that
are explored in the story.
The society that Lazarillo is a part of is one characterized by poverty, social
hierarchies, and exploitation. It’s a society where those in power often take
advantage of the vulnerable, and social mobility is extremely difficult. The novel
provides a critical portrayal of Spanish society during the 16th century, highlighting
the disparities between the wealthy and the poor.
Religion plays a significant role in Lazarillo’s society, as seen through various
masters who exploit religion for personal gain. The use of Papal Indulgences and
the manipulation of religious beliefs for profit reflect the corrupt aspects of religious
institutions during that time.
The novel can be seen as a realistic portrayal of the social and economic
conditions of 16th-century Spain, although it is presented in a satirical and
sometimes exaggerated manner.
Marranos and Other Heretics: Varieties of Heresy in the
Iberian World
HIST/JHIS 2103 K
Stern College for Women
Yeshiva University
245 Lexington Ave. Room 306
Prof. Ronnie Perelis
e-mail: [email protected]
This course examines the interaction between the Spanish Inquisition and a wide range of
its targets. Beginning with a brief history of the Inquisition in the Iberian world, the
focus shifts to a series of individual testimonies presented before the Inquisition. These
individuals were accused of a variety of religious crimes, from bigamy and witchcraft to
adhering to varying manifestations of Jewish, Muslim and Protestant heresies. The
course is particularly interested in the ways that individual “heretics” present themselves
to their inquisitors and how they transform their interrogations into acts of selffashioning. In addition to Inquisitorial records we will examine literary and visual
interpretations of the Inquisition including contemporary cinema.
This multidisciplinary course challenges the students to analyze a wide range of primary
texts –Inquisitorial documents, spiritual autobiographies, Responsa, and visual media in
order to explore a complex socio-cultural phenomenon.
Goals of the course:
*Develop textual and analytical skills through careful engagement with primary sources
*Empower the student to think critically and creatively about the texts.
*Challenge assumptions about religion and society of the early modern Iberian world.
*Expand understanding of Crypto-Judaism within its wider historical context
Texts
The following books can all be easily and economically purchased on AMAZON or
similar websites. It is very important that you bring the relevant material to class in order
to enable your full involvement in the discussion.
You need the physical book, not an e-book.
Richard L. Kagan & Abigail Dyer, Inquisitorial Inquiries: Brief Lives of Secret Jews and
Other Heretics. Baltimore: Johns Hopkins University Press, 2004.
*the first edition is ideal.
ISBN-10: 0801879248 ($8-$22)
Lu Ann Homza, The Spanish Inquisition 1478- 1614. Indianapolis: Hackett 2006.
ISBN-10: 0872207943 ($6-$14)
The Life of Lazarillo de Tormes (New York Review Books Classics) [Paperback]
W.S. Merwin (Translator), Juan Goytisolo (Introduction)
ISBN-10: 1590171322 ($4-$7)
Carlo Ginzburg, The Cheese and the Worms: The Cosmos of a Sixteenth-Century Miller
SBN-13: 978-0801843877
ISBN-10: 0801843871
($13)
Supporting material (primary texts, images, journal articles, films etc.) will be found on
CANVAS
Academic support is available to you. If you are having any difficulties that could include
the following but are not limited to these: understanding assignments, navigating
research papers, issues with time management of your schedule and your life or general
college adjustment, please make an appointment with Dr. Beth Hait. Below is the link to
sign up for an appointment. Click on the arrow next to “Schedules” and scroll down to
“Learning Success Center”.
https://yu2.mywconline.com
Students with disabilities who are enrolled in this course and who will be requesting
documented disability-related accommodations should make an appointment with the
Office of Disability Services, [email protected] during the beginning of the
semester. The office is located in 215 Lexington Ave, Suite 505. Once you have been
approved for accommodations, please submit your accommodation letter and discuss
any specifics with me to ensure the successful implementation of your
accommodations.”
Structure of the Course and Grading Policies
Participation
Daily Reflection Journal
Assessments
Research Project
10%
20%
30%
40%
The class will meet twice a week and consist of interactive lectures, student presentations
and group discussions of the texts and historical issues under consideration.
Performance will be judged on the basis of participation in class discussions, daily
reflections on the readings, focused assessments and a research project.
Technology and Our Shared Class Culture
In order to maximize our engagement with the texts and with each other we will limit
the use of laptops or tablets to note taking and accessing the assigned readings that are
NOT in Gerber or Cole. Similarly, phones play no role in our class space.
Class is a time for discussion, analysis and listening.
Please be sure to bring the relevant books to class and to have the readings from Canvas
easily accessible.
Participation (10%): Attendance, knowledge of assigned readings and active
participation in class discussions.
You are expected to bring the relevant readings to class.
The class is designed to allow for a plurality of voices. You will be expected to share
your insights and questions with the class on a regular basis. It is your responsibility to
come to class with thoughtful questions and comments about the readings; you are not
expected to have definitive answers to these questions.
When you must miss class, it is your responsibility to find out what you missed as well
as the assignment for the next meeting. Also, you are expected to submit a reflection to
the discussion blog even when absent. Please consult a fellow student in the class for this
information. If you would like clarification on any point, however, I will be available on
email: [email protected]
Attendance: Each student is allowed three excused absences- these include sick days
and family obligations (weddings, vacations, etc.) or “personal” days. It does not matter
why you are absent—you have 3 days that are excused. Beyond those 3 days any
absences for whatever reason will incur a 10 point deduction from your participation
grade.
New York as your Classroom:
We will have at have two field trips during our semester. If you are unable to join the
class on the trip you can make it up by going on your own and writing a brief (500 word
reflection)
Friday November 3rd: YU Museum “The Golden Path” Maimonides exhibition
Friday December 1: Hispanic Society of America, private tour with the chief librarian
John O’Neil.
Daily Reflection Journal
(20%)
You are required to respond to a discussion question based on that day’s readings on the
class discussion blog on Canvas by 11pm the evening before class.
You are given 3 “free passes” for the semester.
Assessments (30%)
Three times throughout the semester you will be assessed on the material we are
studying through a variety of different assignments and projects.
Free Help with Your Writing! You are not alone!
The Writing Center: Please take advantage of the Beren Writing Center for free,
confidential tutored writing assistance! The Writing Center offers in-person and online
sessions throughout the semester. Visit this link to make appointments and find out
more. All writers can improve, and my students’ reviews of their Writing Center tutoring
appointments are consistently enthusiastic. We offer in-person and remote options.
Intellectual honesty: It is my policy and the policy of Yeshiva University to take issues
of intellectual honesty – cheating and plagiarism – very seriously. Any incidence of
cheating or plagiarism will result in an F for this class and automatic referral to the
Dean’s office, without negotiation or exception.
For your sake and the sake of your classmates and colleagues, do not cheat.
This class is an opportunity for you to engage with fundamental questions about society,
culture, and religion. The assignments are meant to allow you to develop your ideas and
engage critically with the texts. Do not give up on that opportunity by leasing your brain
to AI systems like Chat GPT.
Some useful resources for producing great work and steering clear of technological
pitfalls:
https://www.yu.edu/academic-integrity/resources
Research Project (40%): Each student will write a research paper dealing with an aspect
of the Inquisition, Sephardic history and/or medieval Iberian history that they have
independently researched. At the end of the semester there will be a forum for the
students to share their research and ideas.
We will begin work on this project in mid November.
Readings: You will be responsible for the primary texts and secondary readings assigned
for each week. The readings will enable you to participate in the discussions of both the
literary texts and the larger historical issues covered each week.
You are expected to bring the actual texts to class to enable our discussion. These
readings will be tailored to the idiosyncratic rhythm of our class discussions.
Be sure to read ALL emails updating the assignments and readings in order to be
prepared for our class discussions.
Procession of the Auto de Fe in Goa (after Picart)
Calendar of reading and assignments:
If you ever have a question about an assignment please email me at [email protected]
8.29 Convivencia, conflict, competition: a pre-history
Lu Ann Homza, “Introduction” and “Documents I and II”. The Spanish Inquisition 14781614: An Anthology of Sources. Indianapolis: Hackett Publishing, 2006. ix- xxxviii & 112
*Don Isaac Abravanel, Commentary on Ezekiel 20:32 (In class)
Recommended reading: Henry Kamen, Chapter 1, “A Society of Believers and
Unbelievers” from The Spanish Inquisition: a Historical Revision. New Haven: Yale
University Press, 1997. 1- 28
http://www.nytimes.com/books/first/k/kamen-inquisition.html
Henningsen, Gustav, “The Eloquence of Figures: Statistics of the Spanish and Portuguese
Inquisitions and Prospects for Social History,” in Alcalá, Spanish Inquisition, 217-35.
8.31
Continue reading primary sources in Homza:
Lu Ann Homza, “Introduction” and “Documents I and II”. The Spanish Inquisition 14781614: An Anthology of Sources. Indianapolis: Hackett Publishing, 2006. ix- xxxviii & 112
9.5
Homza Documents 3-4, pp13-26
*“Mimesis of the Last Judgment: The Spanish Auto de fe”, Maureen Flynn
The Sixteenth Century Journal, Vol. 22, No. 2 (Summer, 1991), pp. 281-297
Stable URL: http://www.jstor.org/stable/2542736
9.7
The Wandering Jew: Luis de la Ysla
Kagan and Dyer, Inquisitorial Inquiries, “Introduction” and “Renegade Jew” 1- 35.
9.12
Continue with Luis de la Ysla
9.14
Fictions before the Law: Lazarillo de Tormes and the Inquisitor’s gaze
Our class will be dedicated to the classic picaresque novella, Lazarillo de Tormes. as you read about
Lazaro’s tumultuous life consider the following:
To whom is he narrating the story?
How does that audience effect the way he tells the story and what he includes or leaves out?
To what part of society does Lazaro belong?
Does Lazaro’s narrative reflect personal growth in any way? What lessons does he learn from his different
masters?
What might the story tell us about the author’s society. Remember that the author remained anonymous but
it was published in the early part of the 16th century in Spain.
Does the Inquisition figure in the book? Why would I ask you to read it within the context of this class?
Have a meaningful and joyous Rosh Hashana
Munchos Años y Buenos––תזכו לשנים רבות–– שנה טובה
9.19–21-26-28 Remote Learning
First assessment due 9.26 noon via canvas
Important Dates
October 24th Prof. Alan Verskin on David Reubeni: the Black Jewish Messiah you
never heard about!
December 5th Novelist Elizabeth Graver discusses Kantica
2.11
Lazarillo Continued
2/16
Men of the Nation: Portuguese Conversos and the Question of Crypto-Judaism
Yosef Hayim Yerushalmi, “Chapter I: Marranos in the Seventeenth Century”, From
Spanish Court to Italian Ghetto. (New York, 1971) 1-50. (On Angel in Unit Two folder.)
• To consider: What is the significance of these three dates: 1391, 1497, 1580?
• What is the role of Portuguese conversos in the development of Crypto-Judaism?
OPTIONAL:
Saraiva, António José. The Marrano Factory: The Portuguese Inquisition and Its New Christians
1536-1765, trans. H.P. Salomon and I.S.D. Sassoon (Leiden: Brill, 2001), ch. 2 (Why and How
the Inquisition was Introduced into Portugal), 19-42.
2/18
Conversos go Global: The transoceanic network of Iberian Jews, Conversos and
Crypto-Jews
OPTIONAL:
Yosef Kaplan, “Amsterdam, the Forbidden Lands, and the Dynamics of the Sephardi
Diaspora”, The Dutch Intersection: The Jews and the Netherlands in Modern History, ed.
Yosef Kaplan (Leiden 2008) 18- 62.
2/23
La Santa Esther: Esther in the Crypto-Jewish Imagination
Time for peer review in class
The first essay is due 2.24 by noon via Canvas.
2/25- Purim Alegre
3/2
Shape Shifters: Francisco de San Antonio aka Rabí Abraham Rubén and Mariana
de los Reyes
Kagan and Dyer 88-118.
List all of the places that Abraham Rubén lived?
What seems to be the reason for his wanderings?
Was Abraham Rubén a religious person? How do you know?
How does Rubén and his wife present themselves to the Inquisitors?
*Responsa from the Sephardic Diaspora, cases 26 and 27 from Matt Goldish’s Jewish
Questions (Princeton 2008) 99-105 with Hebrew originals.
3.4
Alumbrados, Lutherans and other Christian Deviants
Lu Ann Homza, Documents 8- 12, pp 80-152.
Geraldine McKendrick and Angus MacKay, “Visionaries and Affective Spirituality
during the First Half of the Sixteenth Century”, in Perry, Mary Elizabeth, and Anne J.
Cruz, editors Cultural Encounters: The Impact of the Inquisition in Spain and the New
World. Berkeley: University of California Press, c1991. pp 93-101.
http://ark.cdlib.org/ark:/13030/ft396nb1w0/
3/9
Kagan and Dyer, “Miguel de Piedrola: The Soldier Prophet”
3/11
New World Crypto-Judaism
La Vida de Joseph Lumbroso, aka Luis de Carvajal, el mozo in The Enlightened : the
writings of Luis de Carvajal, el Mozo / translated, edited, and with an introd. and
epilogue, by Seymour B. Liebman. Pref. by Allan Nevins. (Coral Gables, Fla. 1967)
3/16
Miriam Bodian, “A Conquistador’s Nephew in New Spain”, Dying in the Law of Moses.
Bloomington: Indiana University Press, 2007. ANGEL
http://site.ebrary.com/lib/yeshiva/docDetail.action?docID=10212565
Midterm 3/18
3/23
Leaving the Inquisitor’s Egypt: Pesach among the Conversos
In Class review of primary sources
3/25 and 4/5 No Class- Pesach
4/6
Gender Trouble: Sacraments and Sexuality in the Case of “Elena/Eleno” a Morisca
Hermaphrodite
“Sexuality and the Marriage Sacrament” in Kagan and Dyer pp 36-59
4/8
“Sex and Sin, Witchcraft and the Devil in Late-Colonial Mexico”
Ruth Behar, American Ethnologist, Vol. 14, No. 1, Frontiers of Christian Evangelism,
(Feb., 1987), pp. 34-54
Stable URL: http://www.jstor.org/stable/645632
4/13
Moriscos, the other New Christians
Kagan and Dyer, “A Captive’s Tale: Diego Díaz”
“Moriscos” in Homza pp238-248
4/15 Yom Ha’atzmaut
4/20
Morisco Ghosts
The Exile Returns: Sancho Panza and his old Morisco neighbor Ricote
(Don Quijote) II: 54
Georgina Dopico Black, “Ghostly Remains, Valencia 1609”, Arizona Journal of
Hispanic Cultural Studies. Vol. 7, 2003 (Angel)
Bernard Vincent, “Moriscos and Circumcision”, Culture and Control in CounterReformation Spain, Cruz, Anne J. Perry, Mary E.
http://site.ebrary.com/lib/yeshiva/Doc?id=10194332
4/22
Bibliophobia: Books and Censorship
Lu Ann Homza, “Prohibited Books” 212- 220.
Miguel de Cervantes “Burning of the Books”, Don Quijote de la Mancha. Edith
Grossman trns. (I:5 p46- I:6 )
4/27 &4/29
Carlo Ginzburg, The Cheese and the Worms: The Cosmos of a Sixteenth-Century Miller.
Read Preface and Introductory Material and Chapters 1-31.
Carlo Ginzburg, “Checking the Evidence: The Judge and the Historian.” Critical Inquiry, Vol. 18, No. 1
(Autumn, 1991), pp. 79-92
http://www.jstor.org/stable/1343716
5/4
The Black Legend and the Uses of the Inquisition
*Edward Peters, “The Invention of the Inquisition” pp 122- 134 & “The Inquisition, the
Toleration Debates and the Enlightenment” pp. 155- 189. Inquisition. Berkeley:
University of California, 1989.
** “The Inquisition, what a show”, clip from Mel Brook’s History of the World (in class).
*** Torture, ethics and aesthetics
20th Century Marranos: Belmonte, New Mexico and Beyond
IN-Class: Film- The Last Marranos, dir. Frederic Brenner
Read:
*claude-stuczynski-sur-samuel schwarz.pdf
**Asher Salah, “The Liturgy of the Portuguese Conversos”
American South West
Judith S. Neulander (2006): Folk taxonomy, prejudice and the human genome: using
disease as a Jewish ethnic marker, Patterns of Prejudice, 40:4-5, 381-398
http://dx.doi.org/10.1080/00313220601020114
A New Type of New Jews
https://story.californiasunday.com/colombian-church-orthodox-judaism
Reading week- Be aware that there will be required activities during reading week
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