Why Jewish Blood Runs in Modern Spaniards
By Shelomo Alfassa / December 7, 2008
On December 5, 2008, the New York Times reported that 20% of the population
of the Iberian Peninsula (modern Spain and Portugal) had Sephardic Jewish
ancestry and 11% had DNA markers reflecting Islamic ancestors. To those
familiar with the long and dark history of the Jews of Spain and Portugal,
this is not of tremendous surprise. To understand the history of the
Sephardic Jews is to understand why the genetic testing returned such
results.
Jews most likely arrived in what is today Spain, sailing from the holy land
with both the Phoenician sea traders and later with the Greeks. Prior to the
Phoenicians arriving on the shores of Iberia, many different groups
inhabited the peninsula. The Greeks took up sea going trade, much like the
Phoenicians, sometime between 500 and 800 BCE. The potential for the Greeks,
much like the Phoenicians, to have carried along Ioudaios (Jews) on their
sailing vessels is quite plausible. The Greeks set up emporiums (trade
centers) in Iberia and traditional Greek-style colonies in at least one city
as early as 800-700 BCE. Among these Hellenistic city-states, it is known
Jews made up a considerable portion of the population.
Long before the Spanish language came into being or before the Catholic
religion ever came to the Iberian Peninsula, Jews existed there. Jews lived
under oppressive and successive dominant societies, including the Romans,
the Germanic tribes (Vandals, Visigoths and others), the Islamic tribes
consisting of Arabs and Berbers, and eventually under the Catholic Kings,
the ancestors of the modern monarchy of Spain.
The Jews in Spain, prior to the Expulsion of 1492, were a successful people,
many were part of the aristocracy of the country. If we look at a
comparison, the Spanish Jews of 1340, were no less influential and vital to
cities in Spain as were the Jews to New York City in 1940; the same can be
said of the Jews of Baghdad of the same year. They were judicial and
political leaders, heads of government, they held legislative power, and
they either controlled or could at least influence those, which were in
charge of communal infrastructure. Like the Jews of Baghdad and New York
City of 1940, the Jewish community in Spain some 600 years earlier possessed
many wealthy and powerful individuals, both serving in the private sector as
well as for the government.
The events leading up to the final Expulsion of the Jews from Iberia between
1492-1497 are written in the book of the darkest days of the Jewish people;
this period was the worst period for the Jewish people since the destruction
of ancient Jerusalem and prior to the Holocaust. If they did not leave by
threat of expulsion, those Jews which did not straightforwardly welcome
Christianity into their lives (and those that were accused by the Catholic
Church of being heretics) were often sentenced to lifelong punishment and
occasionally sentenced to death by burning or asphyxiation. Burning and
looting Jewish homes, property, stores, community buildings and houses of
prayer were common place for hundreds of years. These attacks were often
brought about by Catholic clergyman which preached fire and brimstone
against the Jewish communities. Not being able to observe their religion,
scores of Jews fled, many others converted to Christianity, ahead of and
during the Spanish and Portuguese Inquistions. Near 50,000 or more were said to
have outright converted in Barcelona alone during the pogroms of
1391-this-in a city which a couple hundred years earlier was the Western
center of all Diaspora Jewry!
The late editor-in-chief of the Encyclopedia Judaica, the Oxford historian
Prof. Cecil Roth, said that in Spain, on some occasions, entire Jewish
communities led by their rabbis, converted to Christianity instead of facing
punishment and surrendering everything they possessed. In Portugal, Roth
indicated that Jews made up such a large population, that to be called a
"Portuguese" meant that you were a Jew. Roth made a proclamation in the
1930's indicating that there was probably no one in present Spanish society
of which a tincture of Jewish blood did not run.
In addition of conversion of Jews (and Muslims) to Christianity, centuries
of rape and intermarriage certainly have clouded the gene pool of those
living on Iberia. Genetic research technology is evolving at an exponential
rate. The science of genetics remains a subject which continues to develop
rapidly in both scientific terms as well as societal. In this branch of
biology that deals with heredity, especially the mechanisms of hereditary
transmission and the variation of inherited characteristics among similar or
related organisms, the genetic constitution of an individual, class, or
group (in this case the Sephardim) is being increasingly explored. The
report that 20% of the population of the Iberian Peninsula has Sephardic
Jewish ancestry is not surprising. Sephardic and Ashkenazic Jews were
geographically and religiously separate populations, these two populations
often display significant differences in the incidence of genetic diseases
and medical conditions, as well as markers which can be isolated through testing of
their blood groups, chromosomal testing and through the examination of
maternal mitochondrial DNA.
The Sephardic Jews make up the second largest division of the Jewish
population; they have their historic roots in Spain, Portugal, as well as
due to migrations, in North Africa. Sephardic Jews comprise the second
largest group in the worldwide Jewish population after Ashkenazic Jews that
stem from Central and Eastern Europe. They have developed and possess a
shared relationship based upon unique religious traditions, collective
ideals, customs and ethnicity. Today, Sephardic Jews inhabit all corners of
the earth, with large populations living in North and South America as well
as France, Turkey and Israel. Smaller populations exist in The Netherlands,
Britain and the Balkans.
Shelomo Alfassa is a historian and writer concentrating on Sephardic Jewry.
He has written several books, including: "Ethnic Sephardic Jews in the
Medical Literature." www.alfassa. com
This essay is available for syndication
C Shelomo Alfassa
http://www.alfassa. com/dna.html
2008/12/08
PUBLICO.PT
In an article in Publico, Portugal's premier national newspaper, reporter Ana Gerschenfeld quotes João Lavinha, a co-author of a recent report in the American Journal of Human genetics entitled, The Genetic Legacy of Religious Diversity and Intolerance: Paternal Lineages of Christians, Jews, and Muslims in the Iberian Peninsula. Mr. Lavinha of the Centre for Human Genetics in Lisbon, Portugal, was surprised at the percentage of Portuguese men possessing the Sephardic gene, 35% in the south and 25% in the North.
Se aprendeu na escola que os judeus e os mouros foram expulsos da Península Ibérica pela Inquisição, desengane-se. A população actual da Península Ibérica, e de Portugal em especial, revela uma enorme mestiçagem com estes dois povos, promovida precisamente... pela intolerância religiosa. Os genes contam a história. Por Ana Gerschenfeld
a Não é raro ouvir um português dizer, falando com algum orgulho das suas hipotéticas mas exóticas raízes, que "tem um avô judeu" - e isso, apesar de não haver, oficialmente, muitos judeus a residir em Portugal desde há uns 500 anos. Mas a acreditar num estudo genético dos homens da Península Ibérica agora publicado, esta afirmação, que até aqui era mais uma boutade do que outra coisa, revela-se muito mais certeira do que se pensava. O estudo sugere que o tetra-tetra-tetra-avô de muitos portugueses terá sido um judeu sefardita - ou um muçulmano do Norte de África - que, para escapar à morte e à deportação, à "limpeza étnica", para usar um termo moderno, promovida pela Inquisição, se terá convertido ao cristianismo, forçado ou por vontade própria. Fundiu-se na população geral e abandonou a sua fé e cultura originais, para depois acabar por esquecê-las.
O estudo, ontem publicado on-line no American Journal of Human Genetics, tem por título O Legado Genético da Diversidade Religiosa e da Intolerância: Linhagens paternas dos cristãos, judeus e muçulmanos na Península Ibérica e abrange a totalidade do que são hoje Espanha, Portugal e as ilhas Baleares. Mostra que a mestiçagem dos povos ibéricos ancestrais com os judeus e com populações do Magrebe deixou marcas detectáveis nos genes das populações ibéricas actuais. E, neste contexto, Portugal surge como o campeão: é por cá, especialmente no Sul do país, que a presença de genes "não-ibéricos" atinge os seus máximos - máximos que se revelam, aliás, inesperadamente elevados.
Em linhas gerais, os judeus chegaram à Península Ibérica no início da era cristã, no tempo do Império Romano, vindos do Médio Oriente, e permaneceram até ao final do século XV: esses judeus são os chamados judeus sefarditas (Sefarad, em hebreu, significa Espanha). Os povos berberes do Norte de África, por seu lado, vieram para a península no século VIII e permaneceram até ao século XV-XVI. Tanto os sefarditas como os magrebinos foram expulsos ou obrigados a converter-se ao cristianismo pela Inquisição, num processo que na realidade demorou séculos e foi marcado por várias ondas de intolerância religiosa.
A equipa internacional de cientistas que fez o estudo - e que inclui investigadores portugueses - analisou a genealogia genética de mais de mil homens da Península Ibérica através da evolução do seu cromossoma Y (o cromossoma do sexo masculino). Como este cromossoma é transmitido, ao longo das gerações, de pai para filho, é muito útil nos estudos deste tipo (embora só nos homens, claro). O ADN do cromossoma vai sofrendo mutações ao longo do tempo e essas mutações constituem "marcadores" que permitem reconstituir as linhagens paternas. Dois tipos de marcadores no cromossoma Y serviram neste estudo. Os primeiros, ditos STR (short tandem repeats), são feitos da repetição de um mesmo pequeno fragmento de ADN. São alterações genéticas que surgem com muita frequência aquando da transmissão do cromossoma Y de pai para filho, e como a taxa dessas mutações, que é relativamente constante, é conhecida, funcionam como um "relógio" molecular. Como uma "escala do tempo", disse ao P2 João Lavinha, responsável pela unidade de investigação do Departamento de Genética do Instituto de Saúde Ricardo Jorge, em Lisboa - e um dos co-autores do estudo: "Permitem saber há quantos anos aqueles Y cá estão." O segundo tipo de marcadores, ditos binários, são mutações muito menos frequentes que consistem quer em alterações pontuais do ADN (numa só "letra" desta imensa molécula), quer em fragmentos que são apagados ou acrescentados. "São detalhes na sequência [neste caso, do cromossoma Y] que, pela sua presença ou ausência, informam sobre a origem geográfica desse Y", acrescenta João Lavinha. "No estudo, utilizámos 28 marcadores binários."
Populações parentais
Os cientistas, liderados por Mark Jobling, da Universidade de Leicester, no Reino Unido, partiram de três populações ancestrais ou "parentais" de referência: a dos "ibéricos" (constituída pelos cromossomas Y de 116 bascos, considerados como os mais próximos parentes das populações ibéricas mais antigas); a dos magrebinos (os cromossomas Y de 361 homens do Sara Ocidental, Marrocos, Argélia, Tunísia); e a dos judeus sefarditas (174 homens que se autodesignam como tal, entre os quais 16 de Belmonte e o resto da Bulgária, Grécia, Espanha, Turquia e da ilha de Djerba).
Em cada uma destas populações, existe uma combinação predominante de marcadores binários - isto é, de presenças/ausências ou alterações pontuais no ADN -, o que faz com que seja fácil "diagnosticar" a ascendência de um cromossoma Y escolhido ao acaso. "Há quatro tipos de combinações de marcadores binários do cromossoma Y com valor de diagnóstico", confirma João Lavinha. "O resto é ruído." Desses quatro, três são mesmo característicos de apenas uma das três populações consideradas, pois não existem em nenhuma das duas outras. Têm nomes de código que parecem sopas de letras: a dos "ibéricos" chama-se R1b3, a dos magrebinos E3b2 e a dos judeus J2. São estas combinações de marcadores que serviram de base para a comparação com as populações actuais, permitindo determinar a contribuição de cada um dos três "antepassados" aos descendentes de hoje em dia.
Quem foram os "descendentes" utilizados no estudo? Foram 1140 homens da Península Ibérica e das ilhas Baleares - ou melhor, o seu cromossoma Y. Em Portugal, a amostra consistia em 62 cromossomas Y de homens do "Norte" (definido, para o efeito, como a região a norte do sistema montanhoso Montejunto-Estrela) e 78 de homens do "Sul", explica João Lavinha. "Considerámos que esse sistema montanhoso é uma barreira geográfica que terá feito com que as respectivas populações se cruzassem menos", frisa. O material genético oriundo de Portugal fora recolhido em inícios dos anos 90 e o critério de selecção para o actual estudo foi que os homens tivessem um avô paterno nascido na mesma região que eles (Norte/Sul). "Isso significa que estas linhagens estão no mesmo sítio desde o ano 1900", faz notar João Lavinha.
A última fase consistiu em calcular as contribuições das três populações parentais ao cromossoma Y dos homens actuais. "Essas proporções são uma medida da mestiçagem", diz ainda o geneticista.
Conclusão: em média, os homens ibéricos actuais tem 20 por cento de ascendência judia sefardita e 11 por cento de ascendência magrebina. E para Portugal, em particular, os números são impressionantes. Os cromossomas Y analisados apresentam, em média, 15 por cento de ascendência norte-africana no Sul e 10 por cento no Norte. "É mais do que se esperaria", reflecte João Lavinha. Mas é em relação aos judeus sefarditas que as proporções são "enormes", salienta: em média, 35 por cento dos homens no Sul têm genes sefarditas e, no Norte, 25 por cento. "Os cristãos-novos são uma realidade", reflecte João Lavinha. "Muita gente não fugiu nem foi expulsa; misturou-se. Nós não temos essa noção, mas eles sobreviveram à intolerância religiosa."
Fim
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Gene Test Shows Spain’s Jewish and Muslim Mix
(NEW YORK TIMES)
The genetic signatures of people in Spain and Portugal provide new and explicit evidence of the mass conversions of Sephardic Jews and Muslims to Catholicism in the 15th and 16th centuries after Christian armies wrested Spain back from Muslim control, a team of geneticists reports.
Twenty percent of the population of the Iberian Peninsula has Sephardic Jewish ancestry and 11 percent have DNA reflecting Moorish ancestors, the geneticists have found. Historians have debated how many Jews converted and how many chose exile. “One wing grossly underestimates the number of conversions,” said Jane S. Gerber, an expert on Sephardic history at the City University of New York.
The finding bears on two different views of Spanish history, said Jonathan S. Ray, a professor of Jewish studies at Georgetown University. One, proposed by the 20th-century historian Claudio Sánchez-Albornoz, holds that Spanish civilization is Catholic and other influences are foreign; the other sees Spain as having been enriched by drawing from all three of its historical cultures, Catholic, Jewish and Muslim.
The study, based on an analysis of Y chromosomes, was conducted by biologists led by Mark A. Jobling of the University of Leicester in England and Francesc Calafell of the Pompeu Fabra University in Barcelona. They developed a Y chromosome signature for Sephardic men by studying Sephardic Jewish communities in places where Jews migrated after being expelled from Spain in 1492 to 1496. They also characterized the Y chromosomes of the Arab and Berber army that invaded Spain in A.D. 711 from data on people living in Morocco and Western Sahara.
After a period of forbearance under the Arab Umayyad dynasty, Spain entered a period of religious intolerance, with its Muslim Berber dynasties forcing Christians and Jews to convert to Islam, and the victorious Christians then expelling Jews and Muslims or forcing them to convert. The new genetic study, reported online on Thursday in the American Journal of Human Genetics, indicates there was a high level of conversion among Jews.
Because most of the Y chromosome remains unchanged from father to son, the proportions of Sephardic and Moorish ancestry detected in the present population are probably the same as those just after the 1492 expulsions. A high proportion of people with Sephardic ancestry was to be expected, Dr. Ray said. “Jews formed a very large part of the urban population up until the great conversions,” he said.
Dr. Ray raised the question of what the DNA evidence might mean personally. “If four generations on I have no knowledge of my genetic past, how does that affect my understanding of my own religious association?”
The issue is one that has confronted Dr. Calafell, an author of the study. His own Y chromosome may be of Sephardic ancestry — the test is not definitive for individuals — and his surname is from a town in Catalonia; Jews undergoing conversion often took surnames from place names. But he does not regard his Y chromosome as a strong link to the Sephardic heritage. Assuming no in-breeding, he would have had more than one million living ancestors in A.D. 1500. “My full ancestry is made of many different individuals, and my Y chromosome tells me just about one of them,” he said.
2007/07/27
MEN FROM CARÇÃO WORKING IN BRAZIL IN THE 1930s
THE JEWS OF CARÇÃO
Carção (Karssaou) is a small village in the district of Vimioso in the province of Tras os Montes (Behind the Mountains) in northern Portugal. Its present of coat of arms consists of what appears to be a mezuzah and a menorah and is described as, "a candelabrum of seven gold fires and a shuttle loom with a blue thread" (thanks to Oscar Barroso). In 1662, the unHoly Office of the Inquisition initiated a reign of terror against New Christians living there, resulting in over 200 people being charged with "Judaizing". These files are in the national archives (Torre do Tombo) in Lisbon.
Recently, Ladina collaborator, Fernanda Guimarães* started researching the Carçaõ files and discovered a wealth of information which will be the subject of a new book. It will include amazing stories such as the barber who went to Livorno and returned a rabbi and another of an accusation against a New Christian that while he was decorating the church, he stood on the high altar with his feet facing the tabernacle, ready to urinate on it. The local priest was a afraid that the New Christians would urinate in the holy water and wine!
The “Man from Carção” (O Homem de Carçaõ) was a legendary figure in Tras os Montes. It was said, and it is still remembered today, that the Man from Carção was born with a mule, which he then mounted to roam Tras os Montes and Beira provinces selling his wares. With the reins of the mule gripped in his teeth, the Man from Carçaõ sold every imaginable item: furs, leather goods, raw silk, hemp rope, bolts of cloth, herbal remedies, honey, wax candles, almonds, olives, olive oil, pots and pans, and even under-garments, all displayed on his heavily laden trusty mule!
Modernity destroyed the Man from Carçaõ, the coming of the highway sealing his fate. To view a 20th century Man from Carção, or the Carção coat of arms, visit http://www.ladina.blogspot.com/.
* Fernanda’s other publications (in Portuguese) include, Os Judeus de Torre de Moncorvo, Os Judeus de Bragança and Os Judeus de Mogadouro, (forthcoming). Some of her publications are available from Ladina. She is available for hire for private research of Inquisition files.
2007/04/12
2006/10/19
LOCAL DE CULTO DO SÉCULO XVI EM CASA ONDE ESTÁ A SER CONSTRUÍDO UM LAR
Sinagoga descoberta no Porto
Foi descoberta, no Porto, uma sinagoga de finais do século XVI. Por circunstâncias várias, tem enorme importância histórica, mas está numa casa onde a paróquia de Nossa Senhora da Vitória ultima a construção de um lar de idosos, com aval do Instituto Português do Património Arquitectónico (IPPAR).
A historiadora Elvira Mea, professora da Faculdade de Letras da Universidade do Porto (FLUP), anda há dois anos a lançar alertas para a existência, no nº 9 da Rua de S. Miguel, de um "Ehal" (nicho onde são guardados os rolos da Torah, a Lei atribuída a Moisés), que tem o especial valor de ter sido feito depois da expulsão/conversão forçada dos judeus em 1496/97, por D. Manuel. Trata-se de uma sinagoga clandestina, que constituía "uma afronta total à situação de Contra-Reforma". Para mais, além da tipologia da casa (uma entrada por trás, discreta, na Rua da Vitória), característica do culto clandestino, a documentação, designadamente da Inquisição, dá conta da existência, nas imediações, de casas de jogo, que os cristãos-novos usavam como elementos distractivos.
Elvira Mea, que diz ter contactado o IPPAR, o Governo, a Câmara do Porto e o Governo Civil (a única entidade que mostrou interesse), nota, ainda, que o achado faz luz sobre a obra "Nomologia..." (Amesterdão, 1629), de Imanuel Aboab, em que o autor diz ter visto a sinagoga, na sua meninice, algo que a ausência de vestígios materiais tornava duvidoso. A importância do "Ehal" é ainda maior, atendendo à falta de vestígios materiais da presença judaica no Porto, designadamente na zona do Olival, hoje Vitória, onde esteve a última judiaria da cidade. A localização da sinagoga na rua que agora é da Vitória, e não na de S. Miguel, é corroborada por escritos de historiadores como Geraldo Coelho Dias.
O arqueólogo Mário Jorge Barroca, também docente da FLUP, não hesita em afirmar que o "Ehal" é de finais do século XVI ou do início do século XVII, sendo um de quatro exemplares existentes em Portugal, juntamente com os de Castelo de Vide, de Castelo Mendo (que ele próprio identificou) e da Guarda. Apesar de danificado, por obras mais antigas, o "Ehal" constitui oportunidade única para aprofundar e divulgar o conhecimento sobre a cidade.Pedro Olavo Simões
Paróquia e IPPAR receptivos
Agostinho Jardim, pároco de Nossa Senhora da Vitória, comprou a casa em questão há cerca de quatro anos, tendo descoberto o dito "nicho" ao ver que "havia uma parede falsa a tapar qualquer coisa". O lar, feito ali por ter sido aquela a casa devoluta que apresentava melhores condições, é uma necessidade premente, e a obra está perfeitamente legal, mas o padre Jardim está aberto à procura de uma solução. Já Miguel Rodrigues, da Direcção Regional do Porto do IPPAR, admite a importância do achado e a necessidade de fazer tudo pela presevação, mas nota que, por o edifício não ser do Estado, há que ter em conta "todos os interesses em presença". Diz ter sabido do caso há 15 dias, desconhecendo os apelos feitos anteriormente.
Ha’aretz (Israel)
12/01/2006
Remains of a Torah ark discovered
during renovations in Portugal
By Amiram Barkat
A group of citizens from the city of Porto in Portugal who view themselves as descendents of Crypto-Jews want to turn a building in which the remains of an ancient synagogue were found into a museum dedicated to the history of the city’s Jews.
In their view, the building, in which a recess of a synagogue ark was discovered by chance, once served as the synagogue of Rabbi Isaac Aboab. However, so far the group’s request has not been acceded to, and it appears unlikely that it will.
Rabbi Aboab, also known as the “last gaon [sage] of Castile,” was the head of the Guadalajara yeshiva and one of the last gaonim of Spain. In March 1492, on the eve of the expulsion of the Jews from Spain, Aboab and a group of Jewish dignitaries managed to obtain political asylum in Portugal.
The rabbi settled in the Judiaria, or Jewish, quarter of Porto along with a few hundred Jewish families. Five years later, the Portuguese authorities forced all the Jews in the country to either convert to Christianity or be expelled.
Many of those forced to convert continued to observe the Jewish commandments in secret. Over the years, the Jews abandoned the Judiaria, and many of its buildings were handed over to the Church or various charity organizations. The synagogue building was handed over to a state charity.
Two years ago, the organization gave the building to a priest named Agostinho Jardim Moreira to establish an old people’s home in it. During renovations on the building, a recess where a synagogue ark once stood, in which the Torah scrolls were kept, was found behind a secret wall.
The niche was identified by historian Elvira Mea, a lecturer at the University of Porto who specializes in Jewish history. She happened to be passing by while guiding a tourist from Israel.
The location of the building precisely matches a description provided by 16th century writer Immanuel Aboab (a great-grandson of Rabbi Aboab), who wrote that the synagogue was located “in the third house along the street counting down from the church.”
Mea, who specializes in the period of the Inquisition, maintains that the synagogue continued to be active even during the period of the Crypto-Jews, who worshiped in it secretly. However, an Israeli journalist of Portuguese extraction, Inacio Steinhardt, who knows Mea personally, disagrees with her.
“It is difficult to believe the Crypto-Jews prayed in a synagogue, because it would have been far too dangerous,” he says. Steinhardt is convinced the Crypto-Jews removed the ark from the synagogue along with its other sacred artifacts and worshiped in their homes.
A group of descendants of Crypto-Jews who heard about the discovery has asked that the building be preserved and turned into a museum dedicated to the history of the city’s Jews. However, Father Moreira has demanded an alternative building as well as compensation for the money that has already been put into the renovations.
Israeli ambassador to Portugal Aaron Ram has appealed to the city of Porto and the local bishop regarding the matter. In addition, the Center for Jewish Art at Hebrew University has asked UNESCO to intervene.
Steinhardt says he is pessimistic regarding the chances of turning the building into a museum because only the Portuguese government is authorized to make any decisions in the matter.
