Abstract
Conditionality and concessivity are two linguistic categories that are closely related. So far, they have hardly been studied in Judeo-Spanish. This article helps closing this research gap. As its main objective, the paper offers a synthesis of the linguistic mechanisms of conditional and concessive expression in Sephardic texts from 1880 to 1930. The considered linguistic mechanisms do not only include syntactic aspects but also semantic, pragmatic and contextual ones. Next to the prototypical conditional and concessive clauses, two further, peripheral categories will be presented: the pseudo-conditionals and the concessive conditionals. For the history of Judeo-Spanish, the mentioned decades are characterized by processes of expanding and modernizing the language. This development is primarily influenced by the contact with French and Italian and can not only be observed in the lexicon but also in syntactic structures such as the conditional and concessive clauses.
Highlights
La condicionalidad y la concesividad constituyen dos categorías lingüísticas estrechamente relacionadas, que hasta el momento apenas se han estudiado en judeoespañol
On the expression of conditionality and concessivity in modern Judeo-Spanish.– Conditionality and concessivity are two linguistic categories that are closely related. They have hardly been studied in Judeo-Spanish
For the history of Judeo-Spanish, the mentioned decades are characterized by processes of expanding and modernizing the language
Summary
La condicionalidad y la concesividad constituyen dos áreas de investigación interrelacionadas en sincronía y diacronía debido a razones sintácticas, semánticas y pragmáticas. Por lo que concierne a la condicionalidad y la concesividad en judeoespañol, hasta ahora se constata una casi total falta de estudios, lo cual contrasta con la gran cantidad de trabajos dedicados a dichas clases oracionales en castellano y otras lenguas. La organización interna del Imperio, caracterizado por su heterogeneidad étnico-religiosa, permitió que los judíos, a cambio de impuestos, mantuvieran no solo una organización autónoma de su comunidad y su propio sistema de enseñanza, sino también sus costumbres, su religión y su lengua. Las escuelas de la Alianza implantaron en tierras otomanas un modelo educativo propio de la Francia del siglo xix –los planes de estudio se orientaban en los modelos vigentes en Francia y la lengua de enseñanza era el francés–, que conllevó la occidentalización y europeización –o mejor dicho, el afrancesamiento– de la sociedad judía. Yormente inherentes al castellano y elegidas en judeoespañol con el fin de regularizar y simplificar la lengua; y la influencia de las lenguas de contacto, en la época moderna sobre todo del francés y del italiano
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