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From early middle to late middle Judezmo: the Ottoman component as a demarcating factor

Od ranog srednjeg do kasnog srednjeg đudezma: osmanska komponenta kao demarkacioni faktor

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2013
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Authors
Bunis, David M.
Contributors
Makuljević, Nenad
Papo, Eliezer
Book part (Published version)
,
Moshe David Gaon Center for Ladino Culture Ben-Gurion University of the Negev, Beer-Sheva Israel
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Abstract
In Spain of the Middle Ages, the distinct religious and cultural traditions of the country’s Christian, Muslim and Jewish inhabitants led to the rise of three distinctive co-territorial and contemporaneous varieties of Castilian. In original writing composed by members of these three speech communities, most of the grammatical features were shared. But in vernacular translations of their sacred texts, and even in the original writing, certain other linguistic features were unique to each religious group. For one thing, each group wrote its vernacular in the alphabet taught in its religious schools and used in its most sacred religious texts: Christians, in the Roman alphabet of the Latin Bible and Catholic liturgy; Muslims, in the Arabic script of the Quran; and Jews, in the Hebrew letters of the Bible and Talmud. In translations of their sacred works, the Jews and Muslims employed calques and other syntactic constructions mirror-imaging the original Hebrew or Arabic sources, as well ...as archaizing grammatical forms lending an antique flavour. During the period of Jewish residence in Spain, the Spanish Catholic Church frowned upon translating the Bible into the vernacular; but the Jews cultivated a literal translation language, incorporating some rabbinical exegesis, into which boys were taught to translate sections of the Bible as part of their elementary education. The translations were also used to a certain extent in the synagogue. Muslims lost their knowledge of Arabic and adopted Ibero-Romance, they too began to translate their sacred texts into a distinctive Castilian...

U srednjovekovnoj Španiji, različite verske i kulturne tradicije hrišćanskih, muslimanskih i jevrejskih stanovnika ove zemlje dovele su do uspona tri karakteristične koteritorijalne i istovremene varijante kastiljanskog jezika. U originalnom pisanju sastavljenom od članova ove tri govorne zajednice, većina gramatičkih obeležja bila su podeljena. Ali u narodnim prevodima njihovih svetih tekstova, pa čak i u originalnom pisanju, neke druge jezičke karakteristike bile su jedinstvene za svaku versku grupu. Kao prvo, svaka grupa je pisala svoj narodni jezik alfabetom koji se učio u njenim verskim školama i koristio u njenim najsvetijim verskim tekstovima: hrišćani, rimskim pismom latinske Biblije i katoličke liturgije; muslimani, na arapskom pismu Kurana; i Jevreji, hebrejskim slovima Biblije i Talmuda. U prevodima svojih svetih dela, Jevreji i muslimani su koristili kalkove i druge sintaksičke konstrukcije koje odražavaju originalne hebrejske ili arapske izvore, kao i arhaizirajući gra...matičke forme dajući antički prizvuk. Tokom perioda boravka Jevreja u Španiji, španska katolička crkva nije blagonaklono gledala na prevođenje Biblije na narodni jezik; ali Jevreji su negovali jezik doslovnog prevoda, uključujući neke rabinske egzegeze, pomoću kojih su dečaci učili da prevode delove Biblije kao deo svog osnovnog obrazovanja. Prevodi su u izvesnoj meri korišćeni i u sinagogi. Muslimani su izgubili znanje arapskog i usvojili iberoromanski jezik, pa su i oni počeli da prevode svoje svete tekstove na prepoznatljiv kastiljanski jezik...

Keywords:
Đudezmo - razvoj / Judezmo - development
Source:
El prezente : studies in Sephardic culture. Vol. 7 = Menorah : collection of papers. Vol. 3 [Common culture and particular identities: Christians, Jews and Muslims in the Ottoman Balkans = Zajednička kultura i pojedinačni identiteti: hrišćani, Jevreji i muslimani na osmanskom Balkanu], 2013, 115-163
Publisher:
  • Beer-Sheva : Ben-Gurion University of the Negev, Moshe David Gaon Center for Ladino Culture
Note:
  • Ovo zajedničko izdanje "El Prezente - Studije o sefardskoj kulturi" i "Menora - Zbornik radova" je još jedan plod višestruke akademske saradnje između Univerziteta Ben-Gurion, Centra za ladino kulturu "Moše David Gaon" i Odeljenja za istoriju umetnosti na Filozofskom fakultetu Univerziteta u Beogradu (this joint issue of "El Prezente - Studies in Sephardic Culture" and "Menorah - Collection of Papers" is yet another a fruit of the multifaceted academic cooperation between Ben-Gurion University, Moshe David Gaon Center for Ladino Culture, and the Department of History of Art at Belgrade University's Faculty of Philosophy).
  • Većina članaka u ovom broju prvobitno je prezentovana na međunarodnoj konferenciji "Zajednička kultura i pojedinačni identiteti: hrišćani, Jevreji i muslimani na osmanskom Balkanu“, koju su 2011. godine organizovale ove dve institucije u Beogradu (most of the articles in this issue were originally presented at the international conference "Common Culture and Particular Identities: Christians, Jews and Muslims on the Ottoman Balkans", organized in 2011 by these two institutions in Belgrade).

ISBN: 978-965-91164-4-7

[ Google Scholar ]
Handle
https://hdl.handle.net/21.15107/rcub_jdb_1906
URI
https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1906
Collections
  • Jezik [Language]
  • Engleski [English]
  • NLI 2
  • Menora: zbornik radova [Menorah: collection of papers]
Topic
Jevrejska kultura, književnost, umetnost, običaji, tradicija, kuhinja [Jewish Culture, Literature, Art, Customs, Tradition, Cuisine]
TY  - CHAP
AU  - Bunis, David M.
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1906
AB  - In Spain of the Middle Ages, the distinct religious and cultural traditions of the country’s Christian, Muslim and Jewish inhabitants led to the rise of three distinctive co-territorial and contemporaneous varieties of Castilian. In original writing composed by members of these three speech communities, most of the grammatical features
were shared. But in vernacular translations of their sacred texts, and even in the original writing, certain other linguistic features were unique to each religious group. For one thing, each group wrote its vernacular in the alphabet taught in its religious schools and used in its most sacred religious texts: Christians, in the Roman alphabet of the Latin Bible and Catholic liturgy; Muslims, in the Arabic script of the Quran; and Jews, in the Hebrew letters of the Bible and Talmud. In translations of their sacred works, the Jews and Muslims employed calques and other syntactic constructions mirror-imaging the original Hebrew or Arabic sources, as well as archaizing grammatical forms lending an antique flavour. During the period of Jewish residence in Spain, the Spanish Catholic Church frowned upon translating the Bible into the vernacular; but the Jews cultivated a literal translation language, incorporating some rabbinical exegesis, into which boys were taught to translate sections of the Bible as part of their elementary education. The translations were also used to a certain extent in the synagogue. Muslims lost their knowledge of Arabic and adopted Ibero-Romance, they too began to translate their sacred texts into a distinctive Castilian...
AB  - U srednjovekovnoj Španiji, različite verske i kulturne tradicije hrišćanskih, muslimanskih i jevrejskih stanovnika ove zemlje dovele su do uspona tri karakteristične koteritorijalne i istovremene varijante kastiljanskog jezika. U originalnom pisanju sastavljenom od članova ove tri govorne zajednice, većina gramatičkih obeležja bila su podeljena. Ali u narodnim prevodima njihovih svetih tekstova, pa čak i u originalnom pisanju, neke druge jezičke karakteristike bile su jedinstvene za svaku versku grupu. Kao prvo, svaka grupa je pisala svoj narodni jezik alfabetom koji se učio u njenim verskim školama i koristio u njenim najsvetijim verskim tekstovima: hrišćani, rimskim pismom latinske Biblije i katoličke liturgije; muslimani, na arapskom pismu Kurana; i Jevreji, hebrejskim slovima Biblije i Talmuda. U prevodima svojih svetih dela, Jevreji i muslimani su koristili kalkove i druge sintaksičke konstrukcije koje odražavaju originalne hebrejske ili arapske izvore, kao i arhaizirajući gramatičke forme dajući antički prizvuk. Tokom perioda boravka Jevreja u Španiji, španska katolička crkva nije blagonaklono gledala na prevođenje Biblije na narodni jezik; ali Jevreji su negovali jezik doslovnog prevoda, uključujući neke rabinske egzegeze, pomoću kojih su dečaci učili da prevode delove Biblije kao deo svog osnovnog obrazovanja. Prevodi su u izvesnoj meri korišćeni i u sinagogi. Muslimani su izgubili znanje arapskog i usvojili iberoromanski jezik, pa su i oni počeli da prevode svoje svete tekstove na prepoznatljiv kastiljanski jezik...
PB  - Beer-Sheva : Ben-Gurion University of the Negev, Moshe David Gaon Center for Ladino Culture
T2  - El prezente : studies in Sephardic culture. Vol. 7 = Menorah : collection of papers. Vol. 3 [Common culture and particular identities: Christians, Jews and Muslims in the Ottoman Balkans =  Zajednička kultura i pojedinačni identiteti: hrišćani, Jevreji i muslimani na osmanskom Balkanu]
T1  - From early middle to late middle Judezmo: the Ottoman component as a demarcating factor
T1  - Od ranog srednjeg do kasnog srednjeg đudezma: osmanska komponenta kao demarkacioni faktor
SP  - 115
EP  - 163
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1906
ER  - 
@inbook{
author = "Bunis, David M.",
year = "2013",
abstract = "In Spain of the Middle Ages, the distinct religious and cultural traditions of the country’s Christian, Muslim and Jewish inhabitants led to the rise of three distinctive co-territorial and contemporaneous varieties of Castilian. In original writing composed by members of these three speech communities, most of the grammatical features
were shared. But in vernacular translations of their sacred texts, and even in the original writing, certain other linguistic features were unique to each religious group. For one thing, each group wrote its vernacular in the alphabet taught in its religious schools and used in its most sacred religious texts: Christians, in the Roman alphabet of the Latin Bible and Catholic liturgy; Muslims, in the Arabic script of the Quran; and Jews, in the Hebrew letters of the Bible and Talmud. In translations of their sacred works, the Jews and Muslims employed calques and other syntactic constructions mirror-imaging the original Hebrew or Arabic sources, as well as archaizing grammatical forms lending an antique flavour. During the period of Jewish residence in Spain, the Spanish Catholic Church frowned upon translating the Bible into the vernacular; but the Jews cultivated a literal translation language, incorporating some rabbinical exegesis, into which boys were taught to translate sections of the Bible as part of their elementary education. The translations were also used to a certain extent in the synagogue. Muslims lost their knowledge of Arabic and adopted Ibero-Romance, they too began to translate their sacred texts into a distinctive Castilian..., U srednjovekovnoj Španiji, različite verske i kulturne tradicije hrišćanskih, muslimanskih i jevrejskih stanovnika ove zemlje dovele su do uspona tri karakteristične koteritorijalne i istovremene varijante kastiljanskog jezika. U originalnom pisanju sastavljenom od članova ove tri govorne zajednice, većina gramatičkih obeležja bila su podeljena. Ali u narodnim prevodima njihovih svetih tekstova, pa čak i u originalnom pisanju, neke druge jezičke karakteristike bile su jedinstvene za svaku versku grupu. Kao prvo, svaka grupa je pisala svoj narodni jezik alfabetom koji se učio u njenim verskim školama i koristio u njenim najsvetijim verskim tekstovima: hrišćani, rimskim pismom latinske Biblije i katoličke liturgije; muslimani, na arapskom pismu Kurana; i Jevreji, hebrejskim slovima Biblije i Talmuda. U prevodima svojih svetih dela, Jevreji i muslimani su koristili kalkove i druge sintaksičke konstrukcije koje odražavaju originalne hebrejske ili arapske izvore, kao i arhaizirajući gramatičke forme dajući antički prizvuk. Tokom perioda boravka Jevreja u Španiji, španska katolička crkva nije blagonaklono gledala na prevođenje Biblije na narodni jezik; ali Jevreji su negovali jezik doslovnog prevoda, uključujući neke rabinske egzegeze, pomoću kojih su dečaci učili da prevode delove Biblije kao deo svog osnovnog obrazovanja. Prevodi su u izvesnoj meri korišćeni i u sinagogi. Muslimani su izgubili znanje arapskog i usvojili iberoromanski jezik, pa su i oni počeli da prevode svoje svete tekstove na prepoznatljiv kastiljanski jezik...",
publisher = "Beer-Sheva : Ben-Gurion University of the Negev, Moshe David Gaon Center for Ladino Culture",
journal = "El prezente : studies in Sephardic culture. Vol. 7 = Menorah : collection of papers. Vol. 3 [Common culture and particular identities: Christians, Jews and Muslims in the Ottoman Balkans =  Zajednička kultura i pojedinačni identiteti: hrišćani, Jevreji i muslimani na osmanskom Balkanu]",
booktitle = "From early middle to late middle Judezmo: the Ottoman component as a demarcating factor, Od ranog srednjeg do kasnog srednjeg đudezma: osmanska komponenta kao demarkacioni faktor",
pages = "115-163",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1906"
}
Bunis, D. M.. (2013). From early middle to late middle Judezmo: the Ottoman component as a demarcating factor. in El prezente : studies in Sephardic culture. Vol. 7 = Menorah : collection of papers. Vol. 3 [Common culture and particular identities: Christians, Jews and Muslims in the Ottoman Balkans =  Zajednička kultura i pojedinačni identiteti: hrišćani, Jevreji i muslimani na osmanskom Balkanu]
Beer-Sheva : Ben-Gurion University of the Negev, Moshe David Gaon Center for Ladino Culture., 115-163.
https://hdl.handle.net/21.15107/rcub_jdb_1906
Bunis DM. From early middle to late middle Judezmo: the Ottoman component as a demarcating factor. in El prezente : studies in Sephardic culture. Vol. 7 = Menorah : collection of papers. Vol. 3 [Common culture and particular identities: Christians, Jews and Muslims in the Ottoman Balkans =  Zajednička kultura i pojedinačni identiteti: hrišćani, Jevreji i muslimani na osmanskom Balkanu]. 2013;:115-163.
https://hdl.handle.net/21.15107/rcub_jdb_1906 .
Bunis, David M., "From early middle to late middle Judezmo: the Ottoman component as a demarcating factor" in El prezente : studies in Sephardic culture. Vol. 7 = Menorah : collection of papers. Vol. 3 [Common culture and particular identities: Christians, Jews and Muslims in the Ottoman Balkans =  Zajednička kultura i pojedinačni identiteti: hrišćani, Jevreji i muslimani na osmanskom Balkanu] (2013):115-163,
https://hdl.handle.net/21.15107/rcub_jdb_1906 .

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