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Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
Agis, Derya. June 05, 2009.  “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.
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Agis, Derya. June 05, 2009. “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.

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Agis, Derya. June 05, 2009. “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, …

Agis, Derya. June 05, 2009. “The Link between Cognitive Anthropology and Cognitive Linguistics in Turkish Judeo-Spanish Anecdotes Depicting Sephardic Families.” Ankara Linguistic Circle Conference, Ankara University, Ankara, Turkey.

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  • 1. THE LINK BETWEEN COGNITIVE ANTHROPOLOGY AND COGNITIVE LINGUISTICS IN TURKISH JUDEO- SPANISH ANECDOTES DEPICTING SEPHARDIC FAMILIES By: Derya Agis 9/16/2013 1Derya Agis
  • 2. 1.INTRODUCTION  Cognitive anthropologists work on the organization and perception of objects, events, and experiences by different cultural groups.  Additionally, we will mention how and in which occasions people exchange gifts in the Sephardic culture.  Moreover, departing from the gift-giving occasions, we will talk about the names of different food types cooked during some Sephardic feasts.  Briefly, this study focuses on the vocabulary of the act of sharing and celebrating events together, revealing the metaphors hidden in the symbolic objects offered as gifts and food cooked and eaten in company of others. LCCM? COGNITIVE ANTHROPOLOGY? 9/16/2013 2Derya Agis
  • 3. 1. 1. GIFT-GIVING IN ANTHROPOLOGY  “Mauss's most influential work is his Essay sur le don (1923–24; English translation: The Gift. Forms and functions of exchange in archaic societies, 1954), a comparative essay on gift-giving and exchange in "primitive" societies. On the basis of empirical examples from a wide range of societies, Mauss describes the obligations attendent on gift-giving: the obligation to give gifts (by giving, one shows oneself as generous, and thus as deserving of respect), the obligation to receive them (by receiving the gift, one shows respect to the giver, and concommittantly proves one's own generocity), and the obligation to return the gift (thus demonstrating that one's honor is - at least - equivalent to that of the original giver). Gift-giving is thus steeped in morality, and by giving, receiving and returning gifts, a moral bond between the persons exchanging gifts. At the same time, Mauss emphasizes the competitive and strategic aspect of gift-giving: by giving more than one's competitors, one lays claim to greater respect than them, and gift-giving contests (such as the famous North-West Coast Native American potlatch), are thus common in the ethnographic record. In this work, Mauss thus lays the foundation for a theoretical understanding of the nature of social relations.  The objects and services exchanged in "primitive" gift-giving are, as Mauss points out, thus laden with "power" (the Polynesian words mana and hau are used to refer to this "power in the gift"). Though a similar "power" is present to a certain extent in modern gifts as well, Mauss shows that gifts in traditional societies are more complex and multivalent than anything we know from modern society. The gift, as Mauss sees it, is more than a simple commodity or memento changing hands - it is a "total prestation" (préstation totale), which metonymically (as part for whole) stands for every aspect of the society it is part of. The gift is economic, political, kinship-oriented, legal, mythological, religious, magical, practical, personal and social. By moving such an object through the social landscape, the gift-giver so to speak rearranges the fabric of sociality - and it is this that forms the basis of the gift's power.”  Mauss, Marcel-Israël (1872–1950), http://www.anthrobase.com/Dic/eng/pers/mauss_marcel.htm 9/16/2013 3Derya Agis
  • 4. 1. 2. COGNITIVE ANTHROPOLOGY  “Culture, outlined by Geertz in his book The Interpretation of Cultures (1973), is "a system of inherited conceptions expressed in symbolic forms by means of which people communicate, perpetuate, and develop their knowledge about and attitudes toward life" (1973:89). The function of culture is to impose meaning on the world and make it understandable.”  Clifford Geertz, http://en.wikipedia.org/wiki/Clifford_Geertz 9/16/2013 Derya Agis 4
  • 5. WATERCOLOUR BY JAMES GILCHRIST SWAN (1818-1900) OF THE KLALLAM PEOPLE OF CHIEF CHETZEMOKA (NICKNAMED 'THE DUKE OF YORK'), WITH ONE OF CHETZEMOKA'S WIVES (NICKNAMED 'JENNY LIND') DISTRIBUTING POTLATCH AT PORT TOWNSEND, WASHINGTON, USA, NOW IN THE YALE COLLECTION OF WESTERN AMERICANA, BEINECKE RARE BOOK AND MANUSCRIPT LIBRARY, YALE Potlach 9/16/2013 Derya Agis 5
  • 6. 1. 3. LEXICAL CONCEPTS AND COGNITIVE MODELS (LCCM) The semantic values related to words “are flexible, open-ended and highly dependent on the utterance context in which they are embedded. For instance, the lexical item red designates different things depending on the sorts of entities and experiences it relates to.” (Evans, 491). Zwaan’s example: (1) a. The teacher scrawled in red ink all over the assignment. b. The red squirrel is in danger of becoming extinct in the British isles. Red – different sensory experience; the hue associated with the use of red in (1a) is a vivid red, The other hue in (1b) is likely to be closer to a dun/browny color. 1) Lexical concepts, 2) cognitive models, and 3) meaning-construction EVANS VYVYAN, 491 – 533. http://www.vyvevans.net/CLlexicalconcept spaper.pdf 9/16/2013 Derya Agis 6
  • 7. SEMANTIC REPRESENTATION IN LCCM THEORY VYVYAN EVANS [TO APPEAR IN NEW DIRECTIONS IN COGNITIVE LINGUISTICS, ED. BY V. EVANS & S. POURCEL. JOHN BENJAMINS.]  the lexical concepts linked to the “grammatical subsystem have schematic content, providing a structuring function. Thus, lexical concepts of this sort provide a ‘scaffolding’ so to speak, across which the rich content associated with lexical concepts of the lexical subsystem can be draped. In contradistinction to this, the lexical concepts associated with the so-called lexical subsystem provide rich content, giving rise to the details (rather than structural aspects) of the cognitive representation (Evans, 2). 9/16/2013 Derya Agis 7
  • 8. HTTP://WWW.VYVEVANS.NET/NDCL PAPER.PDF  CONCEPTUAL SYSTEM and LINGUISTIC SYSTEM  COGNITIVE MODEL, SYMBOLIC UNIT  Lexical Phonoconcept  Logical Form 9/16/2013 Derya Agis 8
  • 9. CONTINUED  “Lexical concepts represent linguistically encoded ‘packages’ of information which are conventionally associated with a particular form. For instance, the English form cat, uttered [kaet] is conventionally associated with a lexical concept, a semantic unit, that includes information relating to the fact that it is a noun, and thus combines in certain ways with other lexical concepts in an utterance. In addition, a lexical concept provides access to a vast body of encyclopaedic knowledge that each language user can potentially activate relating to cats. This body of knowledge is termed a lexical concept’s semantic potential. Semantic potential is not however an unstructured mass of knowledge. Cognitive psychologists have shown that human knowledge is structured in nature. In LCCM theory, the coherent knowledge structures that comprise a lexical concept’s semantic potential are modelled in terms of units of knowledge known as cognitive models. Thus the lexical concept associated with the form cat provides access to a large number of cognitive models, comprising widely-known (conventional) information (e.g. cats purr when happy) and also more individually known (non-conventional) information (e.g. I am allergic to cats). The cognitive models to which a lexical concept provides access are known as the lexical concept’s cognitive model profile. As the cognitive model profile is a structured body of knowledge, it follows that some cognitive models are indirectly accessed by a given lexical concept. An example of a (partial) cognitive model profile associated with the lexical concept ‘France’ is given below.” From: Lexical Concepts and Cognitive Models Theory and Metaphor, Vyv Evans, University of Brighton http://creet.open.ac.uk/projects/metaphor- analysis/theories.cfm?paper=lccm 9/16/2013 Derya Agis 9
  • 10. FROM: HTTP://CREET.OPEN.AC.UK/PROJECTS/METAPHOR-ANALYSIS/THEORIES.CFM?PAPER=LCCM 9/16/2013 Derya Agis 10
  • 11. CONTINUED  Meaning-construction = each lexical concept in an utterance being interpreted in relation with with the other lexical concepts in the utterance.  Interpretation is based on the activation of some part of the brain.  This is realized via an access route.  Metaphors = socio-cultural objects 9/16/2013 Derya Agis 11
  • 12. 2. SEPHARDIC JEWS IN TURKEY  Spanish Jews came to the Ottoman Empire in March 1492, since the Catholic monarchs of Spain, Isabella of Castille, Ferdinand of Aragon and their prime minister Torquemada expelled them from Spain, as they did not want to be baptized and become Christians.  Besides, the mother tongue of the Spanish Jews is called Judeo-Spanish, or Ladino. 9/16/2013 Derya Agis 12
  • 13. 3. DATA  Eli Shaul, Folklor de los Judios de Turkiya (Folklor of the Jews of Turkey), published in 1994,  Matilda Koen-Sarano, entitled Djoha Ke Dize?: Kuentos Populares Djudeo Espanyoles (What did Djoha say?: Popular Judeo-Spanish Stories), published in 1991.  AIM: ROLE OF METAPHORS IN SEPHARDIC GIFT-GIVING VOCABULARY 9/16/2013 Derya Agis 13
  • 14. BRODMANN’S AREAS, HTTP://SPOT.COLORADO.EDU/~DUBIN/TALKS/BRODMANN/BRODMANN.HTML 9/16/2013 Derya Agis 14
  • 15. 4. DATA ANALYSES BAKLAVA Un dia Djoha vido ke la vizina izo baklava? “Esta baklavsa” disho, “yo devo de gustarla!” Lo ke kere ke sea yo la v’a gustar!” A la noche, kuando vido ke ya la metieron la baklava en la meza, batio a la puerta. “Ken es? Ken es?” “Djoha!” “O, buyrun, buyrun! Entra!” le disheron. Entro’, s’asento’ a a meza, metieron el tifsin en medio…era un tifsin grande… ansina… I el sta komiendo…sta komiendo…Ya skapo’ el un kuarto delantre de el, agora kere tomar de la parte d’enfrente, ma se sta averguensado. Kualo ke aga? Disho: “Yo” disho, kuando mi mujer me aze algun danyo i no me aze lo ke kero yo, yo l’aferrro’ an eya ansina, i l’abolto, la echo afuera!!”, i l’abolto’ , la echo afuera!!” , i abolto’ el tifsin delantre de el i empeso’ a komer i de el i empeso’ a komer i de la otra vanda! BAKLAVA  Djoha was in a castle with a friend. He passed by with a tray of baklavas and the friend told him: “Look, Djoha, look at the tray of baklava!”  “Ah!,” said Djoha. “KE M’EMPORTA?!”  “Does it interest me?!” “But he entered your house!,” said the friend.  “Eh, does it interest you?!,” asked Djoha. 9/16/2013 Derya Agis 15
  • 16. BAKLAVA 9/16/2013 Derya Agis 16
  • 17. WIFE PARĺ MUJER KE LA KUENTA YA STA DJUSTA Djoha se kazó. Despues de tres mezes dize la mujer: “Dolores: parir!” “Addió!” Agora parir?! Kuanto ay ke kazimos?’ “Ven aki, asenta, Djoha! Tres mezes estó kazada kon ti. I tres mezes no stamos kazados endjuntos?” “Parί mujer ke la kuenta ya sta djusta!!” THE WIFE FOR WHOM THE STORY WAS RIGHT GAVE BIRTH TO A CHILD Djoha got married. After three months, he tells his wife: “Dolores, give birth to a child!” “Oh, my God! Are you giving birth to a child now? ! How long has it been since we got married?” “Come here, listen, Djoha! I have been married with you for three months. Moreover, we married each other three months ago, didn’t we?” “The wife for whom the story was right gave birth to a child.” 9/16/2013 Derya Agis 17
  • 18. CONTINUED L’aparensia enganya  La mujer de Djoha stava lavando la ropa al bodre del rio. Ensupitò vino un pasharo, aferrò el shavon i se fue. La mujer empesò a gritar.  Le dishò Djoha: “No gritis! Deshalo! No stas viendo ke sta preto? El pasharo tiene demenester del shavon muncho mas de mozotros!” Appearance cheats  The wife of Djoha was washing dirty clothes on the edge of the river. Suddenly, a bird came, caught the soap and escaped. His wife began to cry out.  Djoha told her: “ Don’t cry out!” Let it go! Don’t you see that it is black? The bird needs the soap more than we do!” 9/16/2013 Derya Agis 18
  • 19. CONTINUED Muzika de amanyana  En kaminando en la kaleja, Djoha vido ladrones ke stavan kortando los fierros de las ventanas de una kaza, para entrar ariento.  Vino un ijiko, le demandò: “Djoha, kualo stan aziendo estos?”  Le disho Djoha: “Stan tanyendo!” Music of tomorrow  “Walking on the street hodja saw thieves, who were cutting the metals of the windows of a house for entering inside.  A little boy came, and asked him: “Djoha, what are they doing?”  Djoha told him, “They are playing the musical instruments.”  “Are they playing the musical instruments?!!” uttered the little boy, “”but they are not creating any voices!”  “Ahh!” said Djoha, “Tomorrow you will hear the voice of the homeowners, who are going to go out screaming!” 9/16/2013 Derya Agis 19
  • 20. DJOHA I EL DIO DE LOS JUDIOS  Un dia Djoha – tam Djoha d’Estanbol – se hue al kal noche de alhat.  El haham esta deskorsando: “Todo el ked a al prove uno, el Dio le da sien.”  Djoha disho: “Mijor de este echo yo ande vo a topar? Mi mamà tiene sien liras de oro. Yo vo agora a kaza, las bozeo i do paràs a los proves, i el Dio me paga a mi dies vezes mas!”  Le dize la madre: “Djoha, ijo del padre, estas pareykas son paras de la vejes… No las gastes ansina!”  “Mamà,” le dize Djoha, “el haham no avla mintiras!” Disho: “El ked a uno, el Dio le paga dies! Tu a mi dame esta bolsa de oro. Yo la v’a dagidiarla a los proves, i el Dio me va darme a mi dies vezes demazia.”  La madre no saliò abash kon Djoha. Era ijo regalado. Djoha tomò la bolsa del oro. Esta viendo los Buenos Djudios ke salieron del kal de Neve Shalom, les dio una lira de oro a kada uno. Las paras s’eskaparon i Djoha se vino a kaza sin soldo. 9/16/2013 Derya Agis 20
  • 21. CONTINUED  La madre està yorando: “Ke izites? Estas son paras para la vejes!”  “Mamà,” le disho Djoha, “el haham disho ke en un mes el Dio baruhu’ ya me las va pagar.”  El buen de Djoha està asperando al mes ke va vinir, i el Dio baruhu’ le va pagarle, asigun disho el haham en la teva noche de alhat. Ya vino kaje kavo de mes, dingunos no ay ke vengan, ke le digan: “Toma estas paras!”  La madre le esta diziendole: “Ke izites?!”  “E,” le dize Djoha, “daynda mos mankan dos dias para kavo de mes…” 9/16/2013 Derya Agis 21
  • 22. CONTINUED  Vido: ya vino kavo de mes, las paras daynda no estan viniendo a su lugar.  La bolsa se vaziò, la para se hue! Ke izo? Abashando de Neve Shalom para Kasim Pasha, vido un buen djudio.  “Bak,” le disho, “el Dio ande mora?”  “El Dio mora en Chik Sali.” Le disho el otro.  Djoha tomò kamino. Un tiempo ayà era todo kampos i no avia otomobiles. Ya s’izo areskuro, kere tornar atras, està viendo ke no va poder. Mirò por aki, mirò por ayi, topò un lugariko, disho: “Pasaré aki la noche. Demanyana me torno a Kuledibi,” i s’echò debasho de un arvolé. 9/16/2013 Derya Agis 22
  • 23. DJOHA AND THE GOD OF JEWS  One day Djoha – completely Djoha from Istanbul – went to the synagogue on a Sunday night. The rabbi was talking: “God will give one hundred to all who give to the poor one.”  Djoha said, “ Where will I find a work better than this? My mom has 100 golden liras. Now I’m going home, I exchange them with smaller units and give the money to the poor, and God gives me ten times more than this amount!”  The mom told him, “ Djoha, son of your father, this money is for the old age... You must not waste it in this manner!”  “Mom,” told her Djoha, “the rabbi does not lie! He said: to the one who gives one, God pays him ten times of this! You give me this sack of gold. I will distribute money to the poor, and God will give me an amount ten times more than this.” 9/16/2013 Derya Agis 23
  • 24. CONTINUED  The mother did not oppose to Djoha. He was a gifted son. Djoha took the sack of gold. Seeing the good Jews, going out of the synagogue of Neve Shalom, he gave a golden lira to each of them. The money finished, and Djoha returned home without any money.  The mother was crying: “What did you do? This money was for old age!”  “Mom,” said Djoha, “the rabbi said that within a month the benedicted God will pay them to me.”  he good Djoha was waiting for the following month, and benedicted God was going to pay him, according to what the rabbi told him near the synagogue where he distributed the money on Sunday night. The end of the month arrived, and nobody came, and told him, “Take this money!”  The mother was asking him, “What did you do?!”  “Ehh,” told her, Djoha, “from now on, for us two days are lacking to the beginning of the new month...”  He saw: the new month arrived, the money was not coming to its place. The sack emptied itself, the money escaped! What did he do? Passing down the street of Neve Shalom going to Kasim Pasha, he saw a good Jew.  “Look,” said he, “ Where does God live?”  “God lives in Chik Sali,” he replied.  Djoha began to walk. There were fields, but no cars for a while. It became dark there, he wanted to return back, seeing that he could not. He observed all around, he found a place, and said, “I will pass the night here. Tomorrow I will return to Kuledibi.” He lay down under a tree.  (narrated by Matilde Koen-Sarano - 1991) 9/16/2013 Derya Agis 24
  • 25. WORDS OF LOVE  Once upon a time Djoha told his mother that he wanted to get married, and his mother found him a nice bride. When Djoha went where she was, the bride did not talk to him.  The mother told him: “Look, when you go to see your bride, tell her sweet words!” Djoha went to see the bride and said, “Halva!”… “Baklava!”... “Tishpishti!”..., words of this kind. Neither did the bride say anything, nor did she move. Djoha returned to her mother, and said, “Mommy, I told her everything you told me, but… nothing! She did not utter neither ‘a’, ‘bu’, nor a ‘kukurikuku!’”  Later his mother told him: “Look, Djoha, when you go to visit her next time, tell her strong words… thus, words that can touch her heart! You are going to say her strong words!”  Djoha went to see the bride, and told her strong words. The bride got so frightened about these words that she covered her head with a scarf and escaped.  When he returned, the mother asked him, “What, my son? What happened, Djoha?”  Djoha answered, “What can I tell you, mommy? I told her strong words, but she… she escaped from me!”  “And which ones did you tell her?” asked his mother.  Djoha answered her: “Nails!... Forks!... Knives!...”  The mother said, “Hey! Of course, she escapes!!”  Therefore, Djoha remained without a bride.  Narrated by Valentina Tsoref – 1987 These are three Sephardic deserts; the first two entered the Sephardic cuisine from the Ottoman one. 9/16/2013 Derya Agis 25
  • 26. THE SMALL DIFFERENCE  There was an unlucky man with his wife. She was giving birth to girls, girls, and girls…  Once again she was pregnant, and again she gave birth to a girl.  How would this other girl be received? She had already seven… benot het, as one says.  What will the friends and the brothers do about this? When they required circumcising the baby (organize a Brit-Mila for the baby), they covered her and made her pass through the street.  They called the circumciser, and the father was shocked for joy. “Hey hey! Listen! I have a son!”  When they discovered the girl in front of the circumciser, the ones who look, said, “Goodbye! There is nothing to remove here! There is something to put here!”  Narrated by: Pinhas Tokatli - 1989  Matilda Koen-Sarano (compiler). Kuentos del bel para abasho, Gozlem, Istanbul 2004, p. 179. 9/16/2013 Derya Agis 26
  • 27. DJOHA AND HIS DONKEY  One day they made the donkey of Djoha fall down. He shouted at the people angrily and loudly, “You are falling down my donkey. The one who falls it down, has to pull it for me.” If you do not pull it, I will do what my father used to do.” Everybody was frightened about what his father was doing. Also, the thief was frightened. He stopped and asked, “What was your father doing, while they were falling his donkey?”  He bought another one, replied Djoha (Shaul, 1994, p. 88). 9/16/2013 Derya Agis 27
  • 28. KUENTIKOS DE LA TIA DE SULUCHA  La tia de Sulucha vino de Estambol para vijitar a su sovrina en Inglaterra.  -Tia, kualo keres komer esta noche? Keres pishkado? Keres dondurma?  -Hanuma, oy no paso ni el balukchi ni el dondurmadji, komo me vas a dar a komer todo esto?  -No te merekiyes, en kaza ya tenemos todo en la buzana.  -Komo puede ser? Parese ke el mundo troko en los dalkavo 50 anyos. Yo no esto entendiendo komo kitaj la komida yelada buz, la metej en el orno de mikro-ondas, i pishin en dos puntos la komida esta pronta. Esto no me esta kuadrando.  -Ya parese ke entrates en edad  -Ken disho? Ya tengo kaji 90 anyos, ama me siento dayinda mansevika.  -Ke bivas fina los 120! From: http://ladino.wikia.com/ wiki/La_Tia_de_Sulucha 9/16/2013 Derya Agis 28
  • 29. SULUCHA’S AUNT CAME TO VISIT HER LITTLE SISTER IN ENGLAND  Aunt, what do you want to eat this evening? Do you want some fish? Some ice-cream?  -My lady, today neither did the fisher nor the ice-cream seller pass, I wanted to survive.. How?  -You do not need to do the shopping, I am keeping them in the refrigerator.  -How can it be? It seemed that the world first appeared 50 years ago. I don’t know how I took the very cold food, I put it in the microwave oven, and the food was ready in two seconds. This does not astonish me.  -It seems that you are getting old.  -Ken dishWhat do you say? I am 90 years old, but I feel young.  -Live until you become120 years old! 9/16/2013 Derya Agis 29
  • 30. THANK YOU Questions? E-mail: deryaagis@gmail.com 9/16/2013 Derya Agis 30

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