Purity Of Blood Research Articles

Қазақ хандығы дәуіріндегі әйелдердің қоғамдық-саяси рөлі (ХV-ХІХ ғғ.)

The Kazakh Khanate is the source of national statehood. The study of the history of Kazakhstani society should cover a wide range of issues, including social, political, economic, spiritual culture and national ideology. Analysis of the history of various social groups in the public life of the Kazakh community, including the analysis of the historical role of women in society, is relevant. From a historical point of view, it was believed that the social and cultural life of Kazakhstan was largely patriarchal, but upon further study of the topic it can be seen that in public relations, the patriarchal and matriarchal character went in parallel. The fact that the burden of social responsibility in Kazakh society is borne by both men and women can be seen in the foundations of customary law in the steppe laws. The very stability of the family in Kazakh society is also the result of the narrative of national values. A man protects the earth, a woman protects the nation, because the role of a woman as a mother has a special influence on the formation of a child's language skills, worldview values, and life principles. The purity of the nation's blood is directly related to the strong national principles and family traditions of the Kazakh people. It is important to recognize and appreciate the phenomenon of women in social history, since, on the one hand, it concerns issues of the nationality code, on the other, it depends on the national spiritual nature and foundations of civilization. This article presents a study of the social and political life of women on historical examples of the public life of the Kazakh Khanate.

‘Ol’ Man River’ at the Front: Paul Robeson, Music, and Blackness in Republican Spain

Several scholars have discussed the impact of the Spanish Civil War on the Black singer, actor, and activist Paul Robeson, including his brief 1938 tour of Republican Spain. Yet none has considered the tour in musical terms, nor taken into account Spanish reaction. Drawing on coverage in the Republican press, along with recent work on vocality and identity, I argue that the tour challenged prior notions of blackness in Spain. Spanish journalists addressed Robeson’s singing from the standpoint of the ‘suspect whiteness of Spain’ (to borrow Fra-Molinero’s apt description) while Robeson himself linked blackness and flamenco and reformulated the ‘sorrow song,’ as W. E. B. Du Bois called the spiritual. I also analyse Robeson’s performances of ‘Ol’ Man River’ from the musical Show Boat in terms of Republic ideology. In sum, Robeson challenged Franco’s vision of ‘blood purity’ (limpieza de sangre) while calling for racial justice worldwide.

Potters’ marks as expressions of change in the maiolica craft of colonial Mexico and the doctrine of ‘blood purity’

SUMMARY Among the elements found on tin-glazed ceramics of Iberian tradition recovered from archaeological excavations in Mexico City are the potters’ marks painted on the surface of the vessels. These were commonly placed on the external and internal surface of serving ware pertaining to the 17th and 18th centuries. Archaeological research on maiolica from Mexico has insufficiently addressed the significance of the marks in terms of changes in the pottery industry and culture within the colonial environment. Drawing from historical sources and archaeological samples the research of such elements allowed to observe changes that occurred inside the maiolica industry and the status of potters, and will argue that the marks are elements that embody the ideological realm. In the particular case of Mexico, these marks embody notions of the doctrine of ’blood purity’ that permeated the craft.

Policing the Genuine Purity of Blood: The EU Commission’s Assault on Citizenship and Residence by Investment and the Future of Citizenship in the European Union

This article provides a brief critical assessment of the European Commission’s January 2019 “Report on Investor Citizenship and Residence Schemes in the European Union”. Since it is the firs detailed document by the Commission outlining this institution’s position on the matters of investment residence and citizenship, and given the Commission’s recently articulated intentions to take Cyprus and Malta to Court over their investment migration law and practice, the Report in question is of paramount importance. The document sets the legal-political context of the regulation of the migration of wealthy third-country nationals in Europe. It is also deeply fl awed. Rather that summarising the document, this article focuses on fi ve core defi ciencies of the Commission’s embarrassing product and demonstrates how the Commission failed to get the EU’s own law right, in addition to showing a poor understanding of international law on the matter. Ripe with nationalist assumptions not rooted in the Treaties or the secondary law of the Union and showcasing a timid, convoluted and inconsistent analysis of the issues it purports to address, the Report has unsurprisingly failed to change the landscape of regulation in the field of investment citizenship and residence in the EU or anywhere else in the world. What it did make clear, however, was that the mere political suspicion of a particular type of naturalisation is enough for the European Commission to set aside the law and misinform the public, underlying once again the problematic tension between the growing political nature of this institution and its key task as guardian of the Treaties. There is a burning need for the Commission to take a more careful, coherent and informed approach to its actions, an approach indispensable for the preservation of the rule of law in the Union.

Jesuits and Conversos in Sixteenth-Century Toledo

Abstract In the early days of the Society of Jesus, the city of Toledo was among the locations where the affinity between the order and the local population of Jewish converts was most patent. Bolstered by members of the most prominent converso lineages, such as the de la Palma and Hurtado families, the order grew exponentially in the final decades of the sixteenth century. Additionally, the Jesuits were active in the controversy surrounding the endorsement of the statutes of purity of blood. They opposed Cardinal Silíceo both directly—by means of their attempts to settle in the city—and indirectly—through their ties with his main detractors in the cathedral council. They also played a prominent role in the memorialist crisis before the eventual approval of the statutes of purity of blood in the Society of Jesus.

A Jesuit Utopian Project on Behalf of the Conversos: Fernando de Valdés and the Statutes of Purity of Blood (1632)

Abstract In 1632, the Jesuit Father Fernando de Valdés (1584–1642) completed his Memorial para quitar o limitar Estatutos de limpieza. In this treatise, Valdés sought to abolish the statutes of purity of blood and reassess the longstanding division between New and Old Christians. Additionally, the Memorial offers a novel portrait of Castilian conversos. According to Valdés, New Christians were singled out for discrimination, despite their evident virtues as sincere Catholics and faithful subjects. He did not seek to break the existing social order, but rather to offer a profound critique of the Old Christian hegemony. Ultimately, Valdés proposed an essentially utopian model of society built on personal merits and behavior, rather than blood-based and inherited privileges. This article seeks to study this Memorial in the context of the debate about the statutes of purity of blood and as an important element of that debate within the Society of Jesus.

“A Fatal Compromise”: South African Writers and “the Literature Police” in South Africa (1940–1960)

After the victory of the National Party (NP) in the 1948 elections and the establishment of the apartheid regime in South Africa, politics and culture were subordinated to one main goal – the preservation and protection of Afrikaners as an ethnic minority. Since 1954, the government headed by Prime Minister D. F. Malan had begun implementing measures restricting freedom of speech and creating “literary police”. In 1956 the Commission of Inquiry into “Undesirable Publications” headed by Geoffrey Cronje was created. In his works, Cronje justified the concept of the Afrikaners’ existence as a separate nation, with its own language, culture, and mores. Cronje considered the protection of “blood purity” and prohibition of mixing, both physically and culturally, with “non-whites” as the highest value for Afrikaners. The proposals of the “Cronje Commission” were met with hostility not only by political opponents but also by Afrikaner intellectuals One of Cronje's most ardent opponents was the famous poet N.P. Van Wyk Louw. Yet, the creation of a full-fledged censorship system began with the coming into power of the government headed by Prime Minister H. Verwoerd, who took a course to tighten racial laws and control over publications. 1960 became the turning point in the relationship between the government and the South African intelligentsia. After the shooting of the peaceful demonstrations in Sharpeville and Langa, the NP declared a state of emergency, banned the activity of the Communist Party and the African National Congress (ANC), and apartheid opponents turned to a military struggle. The political struggle against censorship became more difficult during the armed stand-off between the apartheid loyalists and the NP deposition supporters. The transition to the military struggle was an important force for the radicalization of the intellectuals and the appearance of the “literary protest” and “black voices”. The time for negotiations and searching for compromises was over.

Slavery and Trauma in Andre Brink’s Philida

The present paper aims to examine the deep psychological and physical trauma that victims of slavery live with. The inhuman degradation that slaves are made to undergo underlines the aberration of this institutionalized evil. The essay will also highlight the sort of trauma that slave owners also live with. Andre Brink in the novel Philida was attempting to show the historical antecedents of South African slavery especially, in the Cape. He used his family historical documents to offer a close study of the trauma that slavery has caused millions over the centuries – from the mid seventeenth century to 1834 when slavery was abolished in South Africa. This makes the present study significant because it has delved into the physical and psychological cost of that evil. Philida is a recently published novel and eminent researchers have just started working on it. This work will analyze the novel using Trauma theory in order to underscore the debilitating effect that slavery has had on people in South Africa for more than three hundred years. Slavery has affected not only slaves but also their masters. The implication is that the feeling of trauma is felt both ways. Slavery has also put a lie to the feeling of white blood purity in South Africa. Philida had shown how slave masters sleep with their black slaves and thus have children through them. Cornelis Brink's mother Petronella, a former slave, was black. Philida's father was a white man. Philida's child Willempie has blue eyes.

El viaje a Roma de Luis de Oviedo, agente y coleccionista a principios del siglo XVII

Este artículo parte de numerosa documentación inédita para reconstruir el viaje a Roma de Luis de Oviedo (ca. 1585-1624), uno de los coleccionistas no aristocráticos más significativos de principios del siglo XVII. Expulsado de la catedral de Toledo a causa de su supuesta ascendencia conversa, el clérigo pasó más de cuatro años en Roma negociando su limpieza de sangre. Allí establecería una sólida red de contactos diplomáticos y artísticos de la que formaron parte embajadores, nuncios y pintores como Luis Tristán y Carlo Saraceni. A partir de los itinerarios de Luis de Oviedo, este artículo ofrece una nueva perspectiva sobre las conexiones entre la representación política y la intermediación cultural entre Toledo, Roma, y Madrid durante el reinado de Felipe III.

Mestiçagem and Purity of Blood in Alain Fresnot’s Desmundo

This article analyses how the themes of mestiçagem and purity of blood are developed in Alain Fresnot’s filmic adaptation of Desmundo, based on the novel by Ana Miranda. It begins by contextualizing the critical dialogue that the film establishes with the discourses on national identity circulating in the early 2000s in response to state-sponsored efforts to commemorate the five hundredth anniversary of Brazil’s “discovery,” and specifically with the resurgence of theories on mestiçagem associated with Gilberto Freyre. It further offers a filmic analysis highlighting two key points. First, it considers how the question of racial mixture is framed and developed by calling attention to the historical case of as órfãs d’el Rei, which was an imperial marriage scheme designed to help reproduce a white Christian population in Portugal’s overseas colonial possessions. Secondly, it provides an analysis of the film’s representation of Ximeno’s character as an ambiguous New Christian of Jewish descent. It argues that the emphasis on the question of purity of blood informs the film’s critical drive to reorient national discussions on mestiçagem and racialization in Brazil.

De “un rey nuevo en Santa Fe” y otros “cismas”. Negros, mulatos y zambos en la Rebelión de los Comuneros (1781)

Entre marzo y noviembre de 1781, el virreinato del Nuevo Reino de Granada experimentó una de las insurrecciones más grandes de la América española. Cerca de 20.000 hombres y mujeres conformaron un movimiento que amenazaba con marchar sobre la capital y exigía la revocación de las reformas implantadas por el visitador general enviado por Carlos III. Este movimiento pasaría a ser conocido como la Rebelión de los Comuneros. A pesar de las numerosas referencias encontradas en el archivo con respecto a la intervención de negros, mulatos y zambos en este movimiento, su rol no ha sido analizado. Este artículo identifica las referencias a levantamientos que involucraron sujetos esclavizados y libres de origen africano ocurridos, sobre todo, en las provincias del Alto Magdalena, y analiza sus contextos, motivos y objetivos. A partir de este análisis se revela que la “negridad” —es decir, aquellas experiencias y discursos articulados alrededor de lo negro, que durante el periodo colonial se expresaron sobre todo en el marco de la esclavitud y de las ideas sobre limpieza de sangre y linajes— constituyó un factor central en la expansión y consolidación del movimiento comunero.

"Este maldito linaje": maurofilia o maurofobia en Jorge Toledano, de Lope de Vega

The term “maurophilia” was coined by Georges Cirot in a series of articles pub-lished in the Bulletin Hispanique during the years of the Second World War. Since then, the idealized image of the Moor in the many genres of Golden Age literature has been interpreted as a nostalgic look at the Islamic cultural past, or as an expression of dissenting voices in a space overwhelmed by the ubiquitous surveillance of the Inquisition, the persecution of minorities, and the obsession with blood purity as structuring criteria for social hierarchies. This article revises the concept of maurophilia in light of Lope de Vega’s Jorge Toledano (1595-97), a rarely studied captivity play, in which the idealized relations between Moors and Christians serve as an instrument to exalt notions of lineage and genealogical purity, as well as to repudiate the Morisco communities during the years leading up to the expulsion.

Eugenio Cajés’s Meeting at the Golden Gate: Purity and Procreation in Seventeenth-Century Madrid

St Joachim and St Anne Meeting at the Golden Gate, painted by Eugenio Cajés between 1604 and 1605, is the sole remnant of a major commission for the Cercito chapel in the church of San Felipe el Real in Madrid. The painting has been praised by modern critics, who have drawn attention to the painter’s emulation of Italian artistic precedents. Illuminating as this appraisal may be, such an approach does not explain why the patrons chose an iconographic subject that had become increasingly rare, especially since the traditional association of the Meeting with the Immaculate Conception of the Virgin had been questioned in the late sixteenth century. Above all, focussing on the painting’s style fails to take into account the specific context for which this painting was conceived. As it happens, the Cercito family chapel was dedicated to a very particular cult, that of the Holy Child of La Guardia, the purported victim of one of the most notorious blood libels in late medieval Spain. The purpose of the present study is to redress the previous art-historical oversight with regard to this painting, through an in-depth study of the artistic, devotional and socio-cultural significance of the Meeting at the Golden Gate in seventeenth-century Madrid. An analysis of the extensive and to date unpublished archival documentation for the commission makes it possible to reconstruct key elements of the lost chapel. These sources, when read together with devotional texts that circulated at the time, reveal the personal motives that underpinned the foundation and decoration of the Cercito chapel. The reconstruction of the Cercito chapel proposed in this article offers a new perspective on the way in which religious art engaged with the tensions prompted by the issue of the purity of blood, as well as with anxieties related to family and procreation.

War against “Internal Enemies”: Dr. Franz Lucas's Sterilization of Sinti and Roma in Ravensbrück Men's Camp in January 1945

AbstractFollowing the passing of the “Law for the Prevention of Offspring with Genetic Diseases” in July 1933, sterilization became a means to tighten the borders of the German ethnic community against outsiders, including Sinti and Roma. For a while, Sinti soldiers were spared sterilization. After Himmler's Auschwitz decree of December 1942, they were deported to Auschwitz-Birkenau. They escaped the extermination of other Sinti and Roma in the Zigeunerlager on the night of August 2, 1944, only because they represented a human shield deployable against advancing Russian troops. Still, the Reich insisted on sterilizing them and their families before placing them in front of enemy guns because they were still considered “internal enemies.” As a result, some forty Sinti men and boys were sterilized by Dr. Franz Lucas in the men's camp in Ravensbrück in January 1945. Focusing on their story challenges Lucas's portrayal as the victim of SS practices, a narrative that long benefitted from the testimony of non-Sinti prisoners. In addition, compensation agencies in Germany underestimated the ongoing effects of psychological trauma resulting from sterilization. Sinti victims who were subjected to an “expert assessment” of their blood purity before war's end underwent a renewed assessment of their productivity for German society after the war.

Deciphering the Causal Diagnosis of Hydrops Fetalis or Unexplained Fetal Anemia Using Targeted Next Generation and Exome Sequencing

Fetal anemias are serious complications during pregnancies, which could lead to fetal death in case of hydrops fetalis (1/3000 pregnancies). Fetal anemia and hydrops fetalis are in most cases the result of fetal maternal alloimmunization, parvovirus B19 infection, fetal maternal hemorrhage, chromosomal abnormalities, congenital malformations, metabolic diseases, and in the context of hematological disorders, alpha-thalassemia. However, in one case out of 5, fetal anemia remains unexplained after an exhaustive first line of etiological evaluation. In order to identify the cause of the unexplained fetal anemia and to provide advice regarding prenatal diagnosis for next pregnancy, we have developed useful diagnostic tools on fetal blood based on erythrocyte and reticulocyte indices, examination of red cell morphology, flow cytometry (EMA test), osmotic gradient ektacytometry and molecular screening analysis. 43 fetal samples (30 probands) have been referred to our Hematology diagnostic lab in the time span between 2012-2018. In majority of the cases, various analyses were performed on fetal blood (23 out of 43) and in other instances during post-mortem examination following death (17 out of 43). Fetal blood purity was confirmed by microsatellite analysis on both parental and fetal DNAs. Informed consent was obtained from the mother in all cases. In 6 of 43 cases, prenatal diagnosis was performed after identification of the causal mutation responsible for the hydrops fetalis in the first fetus. Hydrops fetalis was suspected in 24 cases at the time of fetal sample collection. Red cell morphology and ektacytometry enabled the establishment of clinical diagnostic in two cases (congenital dyserythropoiesis type II (CDAII) and xerocytosis). Molecular screening analysis was performed by Sanger sequencing technique from 2012 to July 2016 and subsequently we designed a targeted Next Generation Sequencing (NGS) library including 74 genes involved in red cell disorders (n=9 fetuses) and exome sequencing (WES) was performed for 4 fetuses. Each identified allelic variation was confirmed by Sanger sequencing technique. Molecular Biology analysis (except the 6 prenatal diagnosis cases) was performed on 21 of 37 fetuses that enabled identification of the molecular defect in 10 fetuses. Rare red cell disorders were diagnosed in these cases including Diamond-Blackfan anemia (n=2), congenital dyserythropoiesis (n=6) and stomatocytosis (n=2) respectively. No putative pathogenous allelic variation following molecular screening could be identified in 4 fetuses. In the 6 cases which were screened for the molecular defect previously identified, none of the tested fetuses exhibited the allelic variation identified in the first fetus. In summary, targeted-NGS and WES are very valuable tools in the causal diagnosis of hydrops fetalis dues to unexplained anemia in addition to routine hematological tests (erythrocyte and reticulocyte indices, red cell morphology, flow cytometry, and ektacytometry) and after elimination of the most frequent causes of hydrops fetalis. This clinical problem is more frequent than has been previously surmised and needs more attention. Disclosures No relevant conflicts of interest to declare.

Blood purity and scientific independence: blood science and postcolonial struggles in Korea, 1926-1975.

After World War II, blood groups became a symbol of anti-racial science. This paper aims to shed new light on the post-WWII history of blood groups and race, illuminating the postcolonial revitalization of racial serology in South Korea. In the prewar period, Japanese serologists developed a serological anthropology of Koreans in tandem with Japanese colonialism. The pioneering Korean hematologist Yi Samyŏl (1926-2015), inspired by decolonization movements during the 1960s, excavated and appropriated colonial serological anthropology to prove Koreans as biologically independent from the Japanese. However, his racial serology of Koreans shared colonial racism with Japanese anthropology, despite his anti-colonial nationalism.

Historicizing Race

Historicizing Race is a sweeping reassessment of race and racial ideologies in Western intellectual history. The authors Marius Turda and Maria Sophia Quine emphasize the “stealth and wiliness” of race, beginning their analysis with an overview of “blood purity” laws in the fifteenth-century Iberian world and concluding with timely observations about the reemergence of racism and xenophobia in the twenty-first century (pp. 2, 18). Given the fractured political and cultural landscapes that characterize much of Western Europe and North America today, Turda and Quine's sustained focus on how race feeds “cultural arrogance” and notions of superiority seems particularly timely (p. 8). In five chapters—“History,” “Culture,” “Nation,” “Genealogy,” and “Science”—Turda and Quine remind us that race is a relationally constructed marker of identity lacking the abstract markers of scientific certainty that its eighteenth- and nineteenth-century apostles claimed it possessed. Echoing the work of cultural theorists such as Stuart Hall, Turda and Quine insist that seeing race as a “signifier” that is used (and abused) to reinforce perceived differences and rationalize iniquities in socioeconomic and political power is a far more useful way of understanding the historical development of race (p. 13).

Hexing the discipline: against the reproduction of continental philosophy of religion

There has been a generalised anxiety concerning the future of continental philosophy of religion as a discipline, with a number of books, articles, conferences, and presentations taking up this theme. This anxiety exists because as a discipline continental philosophy of religion lacks a clear claim to an identity. This article analyses the anxiety concerning the future of continental philosophy of religion as an anxiety of reproduction. By locating the philosopher’s anxiety within a wider anxiety of reproduction we begin to understand this anxiety through the queer anti-social critique of Lee Edelman. This anxiety is traced through three processes of reproduction: intellectual reproduction, disciplinary reproduction, and institutional reproduction. The article goes on to sketch out a position against the reproduction of continental philosophy of religion by taking on and celebrating the discipline’s improper nature. Appealing neither to secular reason nor to established traditions, we draw on the Malleus Maleficarum (as read through queer theory and non-philosophy) to craft various models for thought. Here we find abortion prized over the future of the race, miscegenation over blood purity, and impotence and infertility over the sovereign power of the father. These models are explored both in terms of their historical context and as providing a different image of the work that can be carried out in the discipline of continental philosophy of religion. The article concludes by suggesting other perverse lines of relation that may be opened up when one gives up on the reproduction of the discipline.

Judeoconversos y espiritualidad heterodoxa en tiempos de Carlos V

Cornered by the laws on blood purity, by virtue of which the conversos, by the mere fact of being descendants of Jews, were disqualified from holding positions of responsibility or administration in social and religious institutions. Having been the most dynamic sector, intellectually speaking, of the society of the fifteenth century, they accused this unjust discrimination as a blow difficult to fit. With the arrival of Carlos V, they dreamed that things could change, but soon they woke up to the sad reality of what they considered a “bobo emperor” in the hands of the traditionalist party. The most restless, having no place to take refuge and give rise to their high flights, retreated into themselves in search of an inner spirituality, which was their peculiar adventure in the first third of the sixteenth century. They illuminated a Christianity of inner court that fed many later mystical aspirations, orthodox and heterodox.

Invisible Concealment of Invisibility Crypto-Judaism as a Theological Paradigm of Racial Anti-Semitism

The motif of secret, crypto-Judaism has a history that reaches further back into the theological tradition. It no doubt structurally arises from or closely related to the epistemo-political challenges posed by the unworldliness and absolutely inner being of faith, which in the political or inter-subjective dimension immediately raises the question of evidence. The question of evidence, i.e., for the invisible faith, becomes acute in the case of conversion, where the basic premise is the initial absence of faith. Paradoxically, conversion is consequently the establishment of the convert’s fundamental faithlessness, of her originally non-Christian element, which the convert, in the very same act of conversion, claims no longer exists. It is easy to see the conceptual constellation that would present the convert as structural deception. At the Iberian threshold of modernity, in the face of mass Jewish conversion and assimilation, this paradox appeared in the image of the “new Christians”, the marranos, structurally suspected to be crypto-Jews, to the effect that the ultimate evidence of faith was a certificate of limpieza de sangre, “purity of blood”. This paper will follow the historian Yosef HayimYerushalmi in tracing the conceptual link between the Inquisition’s notion of crypto-Jews and the racialized figure of the Jew in modern anti-Semitism.