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Libro Corazon Ladino Pdf 15 ☝

Libro Corazon Ladino Pdf 15

the differences between the texts of prez-avello and evoh is also apparent in their music. evoh reimagines many of the pieces from tres libros de mósica en cifra para vihuelain a different way, and in fact creates a third musical work, entitled tres libros de mósica en cifra para vihuela. ⁶⁶

although evoh may have recreated the original music, he may not have always followed the original text of mudarra, although this is very hard to state. the musical accompaniment that he offered as a response to prez-avello is also a response to llamparos, and to the way in which prez-avello represented ladino, as well as to the way in which she represented the environment in which the llamparos flourished. as with the work of pulido and prez-avello, the music of evoh, whether he was following mudarra or not, gives readers the chance to listen to the sephardim sing and dance to their own music.

also as with the book of prez-avello, evoh offers a narrative that is worth trying to follow. evoh follows the story of zulema (ladino for olga), who appears in the tres libros de mósica en cifra para vihuelaas a young woman in a turkish harem in istanbul. ⁶⁷ in reality, however, she is the daughter of a jew in salonica, and since she has been educated in a convent, she does not know the yojllos or the ladino language, even though she understands it. ⁶⁸

evoh, however, offers a different story that reveals the sadness of zulema when she learns that she is not free to return home and to her family. she also blames herself for her plight and for not being able to please the sultan, as she is worried that he is interested in her for her knowledge of ladino. this concern that she expresses to herself reveals how important the language is to the sephardim of the time, since it was her ability to speak ladino that caused her to have troubles.

moreover, in an entire collection that includes the first spanish-language translation of the bible (1868), translated by the brothers mascarías, pulido also translated jewish biblical passages. 75 despite the fact that spanish-language translations of the bible were already widespread by the end of the eighteenth century, pulido saw the need to translate the bible in both spanish and ladino, the indigenous language of the sephardi community. 76 the biblia en judeo (1876), published in madrid, is the first jewish translation of the bible in a judeo-spanish dialect. this dichotomy between the language spoken in the community of salonika and the language learned in the alliance schools is also found in cuentos de un caballero de israel. [2] it can be argued that in this text, prez-avellos protagonist uses an exile dialect of judeo-spanish and not sephardic dialects, as he uses sephardic proverbs and the language from the community of salonika. the use of a dialect rather than a proverbs-based language is also explained by the fact that the author is not addressing members of the sephardi community, but their children. 61 in this case, the language of the community, ladino, is depicted as a positive trait in the narrative. in this way, un muchacho sefard stands as a critical piece of the sephardic imagination of the sephardic levant that helped shape the projection of this sephardic-ladino world on to the world of today. yet, given the differences in the ways that that sephardic levant has been imagined by the philo-sephardi and sephardic diaspora movements, it is hard to say which version of sephardic levant prez-avellos characters are depicting in un muchacho sefard. 5ec8ef588b

Libro Corazon Ladino Pdf 15 ☝

Libro Corazon Ladino Pdf 15 ☝

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