유대상인의 동아시아 이주사 소고
A Short History of Jewish Merchants' Immigrant to East Asia
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In David Sorkin's classic formulation the 'port Jew' as a 'social type' was confined to Sephardim, originating as conversos or New Christians in the Iberian peninsular, who settled in port cities on the Atlantic seaboard between the late sixteenth and mid-seventeenth century. These Sephardim were permitted to emerge and live openly as Jews by virtue of the economic benefits that they brought with them, attributes that were valued by local authorities with a mercantilist outlook that valued the concentration of commercial acumen more highly than the strict preservation of religious homogeneity. Sorkin noted that in many cases once these Jewish merchants were permitted to establish communities the new elite tended to favour 'modernised' forms of Jewish religious observance and education. Many had previously lived a double life as secret Jews or even as non-Jews and had a distanced or sceptical view of Judaism. Others were keen to meld in with their hospitable surroundings and so softened the elements of Judaism that tended to preserve difference. My survey of Jewish communities in the Southeast Asia in which I apply the classic Sorkin model to port. I find that the model of benevolence and improvement works quite well even in such a culturally different milieu. The extension of the port Jew concept to the Far East, and the examination of Jewish community within the distinctive framework of the port city in the era of mass migration show the immense flexibility and heuristic value of these approaches. Port Cities, with their unusual social, economic and political and cultural properties, are a key to the transformation of Jewish populations and the evolution of distinctive relations with other ethnic faith groups. For this reason, the characteristics of the port should be fore-grounded when examining the Jews who inhabit them rather than the other way around. Shifting the point of departure from a pre-defined type of Jew to a particular milieu does not negate the value of Sorkin's concept. Instead, it was agreed that the term port Jewry or port Jewish community was a better descriptor and offered a broader and more inclusive definition that recognised the applicability of the concept in different eras and regions.
Abstract
In David Sorkin's classic formulation the 'port Jew' as a 'social type' was confined to Sephardim, originating as conversos or New Christians in the Iberian peninsular, who settled in port cities on the Atlantic seaboard between the late sixteenth and mid-seventeenth century. These Sephardim were permitted to emerge and live openly as Jews by virtue of the economic benefits that they brought with them, attributes that were valued by local authorities with a mercantilist outlook that valued the concentration of commercial acumen more highly than the strict preservation of religious homogeneity. Sorkin noted that in many cases once these Jewish merchants were permitted to establish communities the new elite tended to favour 'modernised' forms of Jewish religious observance and education. Many had previously lived a double life as secret Jews or even as non-Jews and had a distanced or sceptical view of Judaism. Others were keen to meld in with their hospitable surroundings and so softened the elements of Judaism that tended to preserve difference. My survey of Jewish communities in the Southeast Asia in which I apply the classic Sorkin model to port. I find that the model of benevolence and improvement works quite well even in such a culturally different milieu. The extension of the port Jew concept to the Far East, and the examination of Jewish community within the distinctive framework of the port city in the era of mass migration show the immense flexibility and heuristic value of these approaches. Port Cities, with their unusual social, economic and political and cultural properties, are a key to the transformation of Jewish populations and the evolution of distinctive relations with other ethnic faith groups. For this reason, the characteristics of the port should be fore-grounded when examining the Jews who inhabit them rather than the other way around. Shifting the point of departure from a pre-defined type of Jew to a particular milieu does not negate the value of Sorkin's concept. Instead, it was agreed that the term port Jewry or port Jewish community was a better descriptor and offered a broader and more inclusive definition that recognised the applicability of the concept in different eras and regions.
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