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Significado de "Greek" no dicionário inglês
When asked to conceptualise the traditional Spanish-speaking world, most people think of Spain and her former imperial territories, and historical studies of the Hispanic press are a reflection of that fact. Few Hispanic scholars think to include the Sephardic Jewish diaspora as part of the Hispanosphere, despite the fact that their abandonment of Spanish territory after did not mean that they abandoned their hispanidad. There are many reasons that the Sephardic cultural contribution remains obscure to Hispanic Studies researchers.
One of the biggest reasons for the exclusion of the Sephardim from the Spanish-speaking imaginary is because of their traditional classification under the Jewish Studies taxonomy, which is its own separate sphere of scholarship, rather than an interdisciplinary field. Thus, with few exceptions, the post Sephardim are exiled from the Hispanic Studies library shelves, university lectures, academic journals, and conferences.
If that were not enough to dissuade the interested scholar, many of these sources are incompletely bound, their typographic quality is very poor, and many periodicals have lacunae where articles have been cut out by readers.
Given the situation for the layperson interested in Sephardi literary culture, one can imagine my reaction when, on compiling quantitative data from Hispanic Modernist magazines as part of a research project at the University of Augsburg, I came across three articles which had been taken from early 20th-century Ladino magazines and transcribed into Latin script for Spanish readers.
Before I continue with an analysis of these three articles found in Gente Vieja , I would like to outline some details about Jewish periodical publishing in the Ottoman Empire, the newspaper industry in Salonica the city from where these articles were taken , and the use and status of Ladino in the Sephardic community, so that these articles may be understood within their larger context.
Periodical publishing in Ladino was part of the first Ladino literature printed for secular purposes, as prior to the 19th century almost all writings in Ladino had been religious, a necessary way of communicating rabbinical and biblical teachings to the vast majority of Ottoman Jews who could not read Hebrew.
Interestingly, it appears that it was perceived threats to the community from outside which galvanised first the creation and then the expansion of the Jewish press. There is scholarly consensus that the emergence of the Ladino press emerged out of the insecurity generated by the Damascus Affair, more precisely, the blood libels in Damascus and Rhodes in early Griffith, the only press with Rashi characters.
This latter fact is in itself a telling indictment of how far the Sephardim had fallen within the Empire, given that it had been Sephardic Jews themselves who had introduced printing to the Ottomans, setting up the first printing press in Constantinople in and enjoying a monopoly on printing in the Empire always with Rashi characters until Harris The market was very small however, and difficult to survive in.
As an American traveller to the Empire in noted:. I think it will hardly be denied, that the Jewish nation in Turkey is in a complete state of indigence, as is sufficiently proved by the mean and vile employments to which the individuals belonging to it devote themselves. Porter While new titles began to emerge in the early s, it was only with the beginning of the Dreyfus Affair in that the Ottoman Jewish press industry, which at that point comprised both French-language and Ladino magazines, underwent a renaissance.
Joseph Nehama, the author of the third article which will be analysed and here writing under the pseudonym of P. Throughout the nineteenth and early twentieth centuries, the Ottoman Jewish newspaper industry was not particularly profitable, which meant that editors had to be indefatigable and multitask as editors, printers, translators and distributors, often producing their periodicals single-handedly despite their protestations to the contrary , signing the various articles with different pseudonyms and shamelessly self-promoting.
Many Sephardi literati went through tremendous hardship to try to keep their periodicals afloat, with one struggling Ladino journalist recalled rifling through the garbage of Cairo in search of food Stein : In additional to economic difficulties, editors also had to be wary of falling foul of state censorship, and needed to ensure that their periodical had a licence, something that journalist Judah Nehama the father of Joseph Nehama, and discussed below , found out to his cost when his magazine El Lunar was shut down and he narrowly escaped jail in There were, however, additional reasons for the low subscription rates to Ladino magazines aside from the most obvious economic one.
This issue was compounded by the fact that ultra-conservative rabbis would excommunicate journalists or indeed anyone whom they did not like. Two other big factors which stymied magazine subscription growth were the practices of magazine sharing and collective reading. Collective reading was not at all unique to Ottoman Jewry, it was a common nineteenth-century among the European working classes, especially when one person reading aloud could mean that others could attend to handiwork the equivalent of the factory workers or household later listening to the radio.
However, there is the Sephardic cultural practice of the reading group meldado , recommended by the vernacular rabbis for the collective reading of musar literature which would have intensified the practice of the collective reading of magazines, and the general collectivist nature of traditional Jewish life, in which activities were generally done together for sociability and group bonding.
Magazine sharing was an equally pernicious practice for the magazine editor looking to survive, and was deeply rooted in the Sephardi Ottoman reading culture. Even when an individual subscription was affordable to those partaking in the practice, it made more sense to share it between households for Ottoman Jews, who were very frugal in their everyday life and sober in their lifestyle.
Show El Luzero. Recommend El Luzero. Do not share El Luzero. All factors of abnormally low circulation are crucial in trying to work out what was being published and where. What chance then, for the Jews of say, Edirne, to have their own newspaper? Of course, as with Spain, it is likely that individuals did try and fail, with new ventures, but many of these ephemeral titles are likely to be lost forever in time.
Between and a total of 40 Jewish periodicals were published in Salonica, with 33 of these being printed in Ladino and the remaining seven in French. He was, however, very committed to the cause of education and the moral enlightenment of his people, despite or perhaps because of his own educational deficiencies. His commitment to education and to liberal, assimilationist values more generally also explains his involvement in establishing local Alliance schools, his decision to send his daughters to the new Alliance school, and his unusual and costly decision to allow his eldest daughter and youngest son to study in Paris.
By , the year of the Gente Vieja articles, there were a total of five Ladino periodicals competing within the Salonican marketplace. Each time his father summoned him back to Salonica from Paris he returned reluctantly, but the needs of the family business prevailed.
This antisyzgy appears to be accepted by his readers, and indeed traces of it may be seen in the first Gente Vieja article.
Due to its low social prestige, Ladino had not been standardized by the turn of the century and, as will be seen the forthcoming analysis, there were variants in spelling, grammar and vocabulary not only by region but by individual, as Ladino reading and writing was only ever taught informally for everyday needs. One journalist jokingly called for a Ladino-Ladino dictionary to reflect the chaotic situation of the language Stein Mitrany, of Edirne Pulido , gives an insight into how Ladino was perceived in the Alliance schools:.
Joseph Nehama Risal , []: describes how, in Salonica at least, Ladino is the spoken lingua franca of the multi-ethnic town although note the reference to the international Italian Jewish commercial class, popularly known as francos , who still speak Italian :. With the secularization of Ottoman Jewish society, brought about in part thanks to the presence of the Alliance schools, Hebrew became side-lined as the high-culture literary language to become a language only for religious functions, while French became the prime language of high secular culture and business administration, the written language which served as the lingua franca for Jews wishing to communicate with a broader audience, especially outside of the Empire and outside of their religious group.
This prevailing situation of bilingualism in the individual, and diglossia in the Salonican press and society, can be explained by the fact that there were differing levels of ability and cultural familiarity with French, and some particularly older people preferred speaking and reading their mother tongue, regardless of its perceived linguistic shortcomings.
Having set the contextual scene for the layman who may not have a background in Sephardic studies, I will now pass to the Gente Vieja texts which are the main reason for this article. Due to the length of these texts I will not reproduce them in full, but rather suggest that the reader look at them in their original newsprint context online, for further reference. Of the three articles, the first by far gives the most circumstantial information to the reader about the text itself.
The Ladino text proper is framed by Benito F. Adolfo D. Even with the traces of this Castilian text being passed through both Italian and Ottoman Sephardic hands during the editing process, and then transcribed back into Roman script by a Galician aficionado , it is notable that this is by far the most accessible text to modern Spanish speakers, which may have been the reason why it was chosen to introduce the topic to Gente Vieja readers.
El Dr. Entre los Todas las veses que mis viajes lievaron en Saloco, una viba admirasiion sobre los judeeos espaniioles se empatronaba de mi. Cuando eliios pasaban delantre de mi, estos ombres foertes ben formados, de alta taliia, de un esteriior agradavle, la cavesa cobierta con fis, la faja encoadrada, de una barva patriarcala, me parescia que las figoras de la Biblia se avian arevivido.
After linguistic differences, there are three notable changes to this text. The first is that the population of Salonica has been substantially increased from the 50,, stated by Strauss. This may be because Strauss had underestimated the population figures, around which there was certainly debate — while the Encyclopedia Judaica s. Even the transcriber Alonso weighed into the debate, with a footnote stating that the correct figure was more probably 75, The second significant change to the text is that the Ladino word for mozo de cuerda porter, load-carrier , hamal , has been changed misspelled?
Both the change in spelling and the French gloss suggest that the Sephardi editor in question was unfamiliar with the word and assumed that his readers might not know its meaning. There are also palimpsestic traces within the text of the original Italian magazine article, with the Italian influence likely being due to the Italian source text.
However it must be remembered that Salonica, being a Mediterranean port city into which many Italian Jews had integrated over the centuries, did have a particularly strong Italian influence in its Ladino. There is also an extra reminder to the reader that the Sephardim are Spanish in cultural practices as well as language with the footnote to the following sentence:. Los mas enteresante es de ver los judiios comer pepitas en Chavat , cuando es defendido de fomar.
El Tamal, judeo, tiene una foerza moscolarea mira colosa. Un capitan de un vapor espaneeol me habiaa cargado de aser remitir so cargo el espidital, aa condision que todos los obradores foeeran judeeos, siendo solo entonses el poediia calcolar el josto de antes en coantas oras el laboro seria escapado.
Entre los grandes negosiantes chrraelitas son conosidos, non solo en Oriente ma tambien en Osidente, notimos los Alatini Nodeano, Mirrach, Fernandos, Salon, Egitra, los coalos gosan de una boena fama enspiran la mas grande confiensa. La mas parte de los judeeos son comerseantes.
The author then goes on to talk about the successful business families whose fame is known both East and West, but importantly underscores their good reputation and their trustworthiness.
As a whole, the paragraph informs the reader that just as in gentile communities there are all kinds of Jews, from the rich to the poor, the skilled and the unskilled, but none are too proud to do whatever job is necessary to support their families. One can see this paragraph as a way of helping to dispel existing anti-Semitic myths in the minds of the reader, myths which not only were seen in the wider culture of the epoch, but even within the pages of Gente Vieja itself.
The narrative continues, discussing the Salonican Jewish talent for languages, although not, it would appear, for German, despite the commercial relations between the Turkish and German lands. Los echrraelitas espaneeoles de Salonico tienen un verdadero talento por las lengoos. The Sephardim are then complimented for their physical beauty, and within the statement there is the implicit suggestion that Oriental Jews have a superior lifestyle and behaviour than Western Jews.
En general el elemento judeeo espanol de Salonico enspira una moe grande simpatia. Unlike the previous article, which was from an outsider looking onto Salonican life, this is written by an Ottoman Jew for other Ottoman Jews, and therefore presupposes far more cultural understanding. The subject of this text is the unnecessary culture of violence in the Sephardi classroom which, far from facilitating learning, ensures that the animosity engendered towards the teacher results in nothing being learned.
This culture of barbarity and violence towards children has been confirmed by contemporaneous Sephardic commentators Halevy, Estrugo, Benardete, Molho and is a curious piece to follow the first article, which presented Salonican Jews in a sympathetic light.
Los roubisos [2. Todos los elivos [5. Coantas abrot ae, ainde ande estos usus viiejos son conservados? No creo qe ae mochas, ma iia ai, todas no desparesiieron. En las abrot que se iiaman moseeos [7. Ellios dan chamaris [8. Eliios mismos presiian los qe tienen la coadrada qe decha negrigon [9. Hierros, esposas, disciplinas]. La palaca se da con oras, ee para darla se queren aparejos.
El moseeo no tiene oras reservadas el castigo. Quite apart from the scenes of Inquisition which the author paints to the reader, it becomes clear just how much of Ladino vocabulary connected to education comes from French or Hebrew. From a linguistic point of view, it is interesting to see how later in the text the second person plural imperative is rendered when the author implores mothers and teachers to desist from using corporal punishment as a way of maintain discipline, although it is important not to draw conclusions about the pronunciation based on modern-day conventions:.
Eliios son flacos. Unlike with the first article, the transcriber does not conclude the narrative with words of his own, but rather the Gente Vieja article ends with the end of the embedded Ladino text itself.
Javier Ugarte. Because the article author is given as J. Like his contemporary Saadi Halevy, with whom he partnered in business at one point, Judah Nehama was passionate about education, and was instrumental along with Halevy in getting the AIU into Salonica. Unlike, Halevy however, Nehama had enjoyed a much more fortunate and financially comfortable childhood, and had received a full rabbinical education.
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Greek (ελληνικά)
Transparent Language is a company that specializes in education products for a variety of languages, but one of my favorite offerings of theirs are their language blogs, which have a wealth of information on the idioms, slang, and culture s that informed and are informed by the languages in question. Transparent Language Greek Blog. Is your Greek learning lacking that certain je ne sais quoi that only illicit romantic tension can bring? Do you find yourself thinking language learning would be more engaging if it involved Ryan Gosling and Emma Stone or their Greek analogs? The repetition is helpful, and it covers a lot of basic social functions. Readlang is a freemium web app and Chrome extension, which I highly recommend that allows you to translate words on the fly while you read content in your target language. The older version of Readlang would let you click on a word and it would replace it with a translation in your source language. So far Readlang supports 55 languages , including Greek. They also support Modern Standard Arabic, which will be of spotty utility for learners of dialectal Arabic though not useless.
Portuguese dictionary: Words & Meanings in English
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English pronunciation of Greek letters
This page is a subset of texts derived from the three major online Sourcebooks listed below, along with added texts and web site indicators. This page contains a list of interesting reports based around the titles in the IMDb with Hebrew dialogue. Speech synthesis project from the Jerusalem College of Technology; includes samples of synthesized text-to-speech. Feminine One Here is a look at the number "one" in feminine form. The nu. Masculine one Here is a look at the number "one" in masculine form.
Translation of "Descendants" in Portuguese
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Part I Conversion
When asked to conceptualise the traditional Spanish-speaking world, most people think of Spain and her former imperial territories, and historical studies of the Hispanic press are a reflection of that fact. Few Hispanic scholars think to include the Sephardic Jewish diaspora as part of the Hispanosphere, despite the fact that their abandonment of Spanish territory after did not mean that they abandoned their hispanidad. There are many reasons that the Sephardic cultural contribution remains obscure to Hispanic Studies researchers. One of the biggest reasons for the exclusion of the Sephardim from the Spanish-speaking imaginary is because of their traditional classification under the Jewish Studies taxonomy, which is its own separate sphere of scholarship, rather than an interdisciplinary field.
Turkish alphabet
Baixe e jogue Braindom 2 hoje! Leia as charadas e adivinhar a resposta no jogo de charadas. Soletre as palavras ocultas, colocando as letras nos blocos na ordem correta. Aquele que responder todos os temas primeiro, aciona "Stop! Encontre as palavras ocultas!
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This table gives the common English pronunciation of Greek letters using the International Phonetic Alphabet see. It is the pronunciation of the ancient Greek names of the Greek letters using the English teaching pronunciation traditionally called "Erasmian". PDF English pronunciation I ]
exactly, you are right