By Ignacio Martín-Baró
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Extra resources for Accion y Ideologia
Arbel, Trading Nations, 159. 33 Arbel, Trading Nations, 190–191. 34 Brian S. Pullan, The Jews of Europe and the Inquisition of Venice 1550–1670 (Oxford: Blackwell, 1983), 176–177. , International Trade in the Low Countries (14th-16th Centuries): Merchants, Organisation, Infrastructure (Garant: Leuven, 2000), 87–104, 103. , Commercial Networks in the Early Modern World, 18–58, 22. ”37 The historian Maria Fusaro has also examined the interactions between different groups in the early modern world.
Tomé e Príncipe (1536–1821): contributo para o estudo da política do Santo Ofício nos territórios africanos (Lisbon: Universidade Nova de Lisboa, 2002). V. ” Unfortunately, there are few baptismal or related ecclesiastical records in Portugal until after the Council of Trent in 1563, and none for the fifteenth century, though early Inquisitorial trials of elderly new Christians sometimes provide information. See IAN/TT, IdL, processes 12551, 7777. One important aspect of the forced conversion for the study of specific individuals was that a convert received a new first name and surname.
Crypto-Judaism was almost certainly practiced, but scholars debate the extent of such practices. João’s reasoning for seeking an Inquisition tribunal on Portuguese soil is thus not altogether clear to historians. Be that as it may, the first formal auto-de-fé was held in Decree of March 1, 1507, printed by royal command on May 25, 1773, when it was renewed and all contrary legislation ruled null and void. H. Yerushalmi in The Lisbon Massacre of 1506 and the Royal Image in the Sebet Yehudah (Cincinnati, OH: Hebrew Union College-Jewish Institute of Religion, 1976), 87–89.
Accion y Ideologia by Ignacio Martín-Baró