Hoje

CURSO LIVRE: INTRODUÇÃO À ARTE JUDAICA

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Programa:
19 ABR. Existirá uma Arte Judaica? (Dra. Débora Matos).
26 ABR. Ciclo de Vida Judaica e Arte Ritual. (Dra. Débora Matos).
3 MAI. Arte Judaica na Antiguidade. (Dra. Débora Matos)
10 MAI. A Arte do Livro Judaico na Europa. Idade Média e Renascimento. (Dra. Débora Matos)
17 MAI. A Arte do Livro Judaico em Portugal no século XV (Dra. Débora Matos)
24 MAI. O mecenato judaico e cripto-judaico em Portugal e na Diáspora nos séculos XV e XVI. (Dra. Susana Mateus)
31 MAI. O outro lado: antijudaísmo na arte cristã (sécs. XII-XVI) (Prof. Luís U. Afonso).

2as feiras, das 18h30-20h00. Faculdade de Letras da Un. de Lisboa

Preço de inscrição: 80 EUR

Organização: Instituto de História da Arte da Fac. de Letras da Un. de Lisboa, e Cátedra de Estudos Sefarditas Alberto Benveniste

Informações e inscrições: pdrsimoes@fl.ul.pt

Conferência sobre a Identidade Judaica

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No próximo dia 15 de Outubro, pelas 18h30, na sala 5.2 (sala de Mestrados da FLUL) o Professor Zvi Zohar (Universidade Bar-Ilan, Israel) profere uma conferência subordinada ao tema: Joining the Jews or Joining Judaism? Two different traditional models of conversion and Jewish identity.

Sinopse da Conferência: Jewishness is not an issue of race. Any person can choose to become a Jew, by a process entitled Giyyur. While this word is usually translated as “conversion”, analysis of the original rabbinic sources shows that there are two different views within Jewish tradition. One holds, that the essence of giyyur is: joining the Jewish religion. The other holds that giyyur means: joining the Jewish people. In both cases, Jewishness is irrevocable. We will read together sources representing each view, and discuss the implications of these alternatives for our life today.Conferência organizada pela linha de investigação de Estética e Filosofia da Religião da Área de Filosofia da Acção e dos Valores do CFUL e pelo Institute for Human Studies and Intelligent Sciences.

«Dicionário dos Italianos Estantes em Portugal»

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A Cátedra de Estudos Sefarditas «Alberto Benveniste» é uma instituição de investigação científica que, ao longo dos seus onze anos de existencia, tem desenvolvido alguns projectos de investigação avaliados internacionalmente.

Neste momento, temos o prazer de colocar à disposição do público o resultado final de um dos projectos avaliados, aprovados e fnanciados pela agência nacional para a investigação científica, a Fundação para a Ciência e a Tecnologia.

Este projecto, «Dicionário dos Italianos Estantes em Portugal», abrange o largo período que vai de final do século XV ao final do século XVII.

O conjunto de cerca de 400 biografias, que já estão em parte significativa disponibilizadas no nosso website, em constante actualização e desenvolvimento, remetem-nos para universos profissionais tão variados como as Artes e a Música, o Direito e Literatura, a Astronomia e a Navegação, o Comércio e a Religião.

A proximidade, na época em causa, entre esta elite de italianos que circulava entre Portugal e a Península Itálica e os judeus de origem portuguesa, é essencial para se perceber o meio onde os sefarditas se moviam, os seus interesses e as suas redes.

O «Dicionário dos Italianos Estantes em Portugal» pode ser consultado na secção «Dicionários» do nosso website, em:

http://www.catedra-alberto-benveniste.org/dic-italianos.asp

(A ESTÁLINE)

OSSIP EMILIEVITCH MANDELSTAMM
Varsóvia, 1891 – (executado algures na) Rússia, 1938 (provavelmente no campo de concentração de distribuição, «Vtoraya Rechka», próximo de Vladivostok).
Shema Yisrael Adonai Eloheinu Adonai Ehad!


«Somente na Rússia a poesia é respeitada – conduz os poetas à morte. Existe porventura outro lugar no mundo em que a poesia seja uma justificação comum para o assassínio?»

Ossip Emilievitch Mandelstamm
Tradução de Klatuu Niktos



(A ESTÁLINE)

Vivemos num país ora irreal e estranho;
Não há quem nos ouça a dez passos de distância.
Mas quando cochichando temos conversado,
O montanhês do Kremlin sempre é nomeado.

O dedo grosso, verme gordo, gesticula.
Suas palavras chegam como um forte murro.
Bigodes de barata são de riso amável,
O cano das suas botas brilha de impecável.

Seu bando de senhores está sempre a postos,
Brutais, semi-humanos à sua ordem tortos.
Decretos incessantes, como pontapés
Acertam-nos nos olhos, baixo-ventre, testas.

Tem busto atlético, da Geórgia uma beleza.
E cada nova morte é sua sobremesa.


Ossip Emilievitch Mandelstamm
Tradução de Jorge de Sena

REMARKS AT AIPAC POLICY CONFERENCE Senator Barack Obama

June 4, 2008
As Prepared for Delivery

It's great to see so many friends from across the country. I want to congratulate Howard Friedman, David Victor and Howard Kohr on a successful conference, and on the completion of a new headquarters just a few blocks away.

Before I begin, I want to say that I know some provocative emails have been circulating throughout Jewish communities across the country. A few of you may have gotten them. They're filled with tall tales and dire warnings about a certain candidate for President. And all I want to say is – let me know if you see this guy named Barack Obama, because he sounds pretty frightening.

But if anyone has been confused by these emails, I want you to know that today I'll be speaking from my heart, and as a true friend of Israel. And I know that when I visit with AIPAC, I am among friends. Good friends. Friends who share my strong commitment to make sure that the bond between the United States and Israel is unbreakable today, tomorrow, and forever.

One of the many things that I admire about AIPAC is that you fight for this common cause from the bottom up. The lifeblood of AIPAC is here in this room – grassroots activists of all ages, from all parts of the country, who come to Washington year after year to make your voices heard. Nothing reflects the face of AIPAC more than the 1,200 students who have travelled here to make it clear to the world that the bond between Israel and the United States is rooted in more than our shared national interests – it's rooted in the shared values and shared stories of our people. And as President, I will work with you to ensure that it this bond strengthened.

I first became familiar with the story of Israel when I was eleven years old. I learned of the long journey and steady determination of the Jewish people to preserve their identity through faith, family and culture. Year after year, century after century, Jews carried on their traditions, and their dream of a homeland, in the face of impossible odds.

The story made a powerful impression on me. I had grown up without a sense of roots. My father was black, he was from Kenya, and he left us when I was two. My mother was white, she was from Kansas, and I'd moved with her to Indonesia and then back to Hawaii. In many ways, I didn't know where I came from. So I was drawn to the belief that you could sustain a spiritual, emotional and cultural identity. And I deeply understood the Zionist idea – that there is always a homeland at the center of our story.

I also learned about the horror of the Holocaust, and the terrible urgency it brought to the journey home to Israel. For much of my childhood, I lived with my grandparents. My grandfather had served in World War II, and so had my great uncle. He was a Kansas boy, who probably never expected to see Europe – let alone the horrors that awaited him there. And for months after he came home from Germany, he remained in a state of shock, alone with the painful memories that wouldn't leave his head.

You see, my great uncle had been a part of the 89th Infantry Division – the first Americans to reach a Nazi concentration camp. They liberated Ohrdruf, part of Buchenwald, on an April day in 1945. The horrors of that camp go beyond our capacity to imagine. Tens of thousands died of hunger, torture, disease, or plain murder – part of the Nazi killing machine that killed 6 million people.

When the Americans marched in, they discovered huge piles of dead bodies and starving survivors. General Eisenhower ordered Germans from the nearby town to tour the camp, so they could see what was being done in their name. He ordered American troops to tour the camp, so they could see the evil they were fighting against. He invited Congressmen and journalists to bear witness. And he ordered that photographs and films be made. Explaining his actions, Eisenhower said that he wanted to produce, "first-hand evidence of these things, if ever, in the future, there develops a tendency to charge these allegations merely to propaganda."

I saw some of those very images at Yad Vashem, and they never leave you. And those images just hint at the stories that survivors of the Shoah carried with them. Like Eisenhower, each of us bears witness to anyone and everyone who would deny these unspeakable crimes, or ever speak of repeating them. We must mean what we say when we speak the words: "never again."

It was just a few years after the liberation of the camps that David Ben-Gurion declared the founding of the Jewish State of Israel. We know that the establishment of Israel was just and necessary, rooted in centuries of struggle, and decades of patient work. But 60 years later, we know that we cannot relent, we cannot yield, and as President I will never compromise when it comes to Israel's security.

Not when there are still voices that deny the Holocaust. Not when there are terrorist groups and political leaders committed to Israel's destruction. Not when there are maps across the Middle East that don't even acknowledge Israel's existence, and government-funded textbooks filled with hatred toward Jews. Not when there are rockets raining down on Sderot, and Israeli children have to take a deep breath and summon uncommon courage every time they board a bus or walk to school.

I have long understood Israel's quest for peace and need for security. But never more so than during my travels there two years ago. Flying in an IDF helicopter, I saw a narrow and beautiful strip of land nestled against the Mediterranean. On the ground, I met a family who saw their house destroyed by a Katyusha Rocket. I spoke to Israeli troops who faced daily threats as they maintained security near the blue line. I talked to people who wanted nothing more simple, or elusive, than a secure future for their children.


KEEP READING…

ASSIS

ASSISI


Umbrische Nacht.
Umbrische Nacht mit dem Silber von Glocke und Ölblatt.
Umbrische Nacht mit dem Stein, den du hertrugst.
Umbrische Nacht mit dem Stein.


Stumm, was ins Leben stieg, stumm.
Füll die Krüge um.


Irdener Krug.
Irdener Krug, dran die Töpferhand festwuchs.
Irdener Krug, den die Hand eines Schattens für immer verschloß.
Irdener Krug mit dem Siegel des Schattens.


Stein, wo du hinsiehst, Stein.
Laß das Grautier ein.


Trottendes Tier.
Trottendes Tier im Schnee, den die nackteste Hand streut.
Trottendes Tier vor dem Wort, das ins Schloß fiel.
Trottendes Tier, das den Schlaf aus der Hand frißt.


Glanz, der nicht trösten will, Glanz.
Die Toten - sie betteln noch, Franz.



ASSIS


Noite úmbrica
Noite úmbrica com a prata de sino e folha de oliveira.
Noite úmbrica com a pedra que para aqui trouxeste.
Noite úmbrica com a pedra.


Mudo, mudo o que entrou na vida.
Esvazia e enche os jarros.


Jarro de terra.
Jarro de terra que traz em si a mão do oleiro.
Jarro de terra que a mão de uma sombra para sempre fechou.


Jarro de terra com o selo da sombra.


Pedra, pedra para onde quer que olhes.
Deixa entrar o burrico.


Animal a trote.
Animal a trote na neve espalhada pela mais nua mão.
Animal a trote adiante da palavra que se fechou.
Animal a trote que vem comer o sono à mão.


Brilho, brilho que não quer consolar.
Os mortos, Francisco, ainda pedem esmola.


Paul Celan

Tradução de João Barrento
in As Escadas não têm Degraus, 3, livros Cotovia, Lisboa, Março de 1990, pp. 156-157.