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Notes
1. La Gaceta Literaria (ibérica-americana-internacional) 1927–1929, reissued in 1980 by Ed. Turner (Spain) and Topos Verlag AG (Lichtenstein), the edition I reference in this paper.
2. From this point on, I cite the Gaceta Literaria as GL.
3. Giménez Caballero used this term himself (i.e., sefardismo) in this context.
4. In a 1971 letter to Douglas Foard, Giménez Caballero responded to the ambiguity of this political identification by claiming that Liberalism and Socialism were synonymous to him (Foard 29).
5. Américo Castro served as a witness to Giménez Caballero's marriage, contributed to the GL, and came to his aid when he was imprisoned in 1923.
6. For discussion of this interplay and tension in early twentieth-century madrileño intellectual circles, see Shammah Gesser's doctoral dissertation.
7. On this the major military defeat, known as the “disaster of Annual” in which an estimated 20,000 Spanish soldiers were killed, see CitationBalfour.
8. During this period, he published a series of articles in the daily El Sol, which later became his book Los toros, las castañuelas y la Virgen (1927). He was also alleged to have written an unpublished nationalist tract titled El fermento (Foard 46–7; Selva Giménez Caballero 61–78).
9.1 Giménez Caballero experimented with the new art form as seen in his avant-garde novel, Yo, inspector de alcantarillas (1928), considered by some to be the first Spanish surrealist novel.
10. Américo Castro's influence in the Gaceta proved significant and in addition to his own contributions to the journal, including an article on the Jews (“Judíos”) that appeared in the first issue of the Gaceta, reports on his travels abroad were frequently featured, indicating the esteem in which he was held by Giménez Caballero.
11. This interview was published in a volume of Anthropos dedicated to Giménez Caballero.
12. The focus on Sepharad may have also been enhanced by the purchase of the Gaceta by the Compañía Ibero-Americana de Publicaciones, created by Madrid Jewish community leader and entrepreneur Ignacio Bauer y Landauer and the biographer of Ángel Púlido and Sephardist, Manuel Ortega (“La imagen” 73).
13. Also see, Isidro González (El retorno de los judíos), Antonio Lisbona (Retorno a Sefarad), and Meyuhas Ginio (España e Israel).
14. It was not uncommon for Spanish Arabists to become Hebraists, as the study of Hebrew formed part of the required curriculum in the School of Philosophy at the Spanish University where Arabists were trained, under the Liberal Ley Moyano (1857) educational reform.
15. Spanish Arabists often assumed Arabic names and some even sported traditional Moorish garb such as turbans or tunics.
16. I am referring here to the Wissenschaft des Judentums scholars whose work on Spain was read by and engaged by Spanish historians writing on the Jewish past. Ismar Schorsch explored the place of Iberian-Sephardic culture and history in the imaginary of nineteenth-century German Jewish intellectuals in his important essay “The Myth of Sephardic Supremacy” (1989, 1994).
17. On the work of the AIU, see Rodrigue and Rohr's essay in this issue.
18. I thank Adrián Pérez Melgosa for his comment regarding the use of rhetoric and excess among the Vanguards as providing the strongest connection with a core reality and therefore not something that should be dismissed but on the contrary to be taken as the best guides to their actual thought.
19. I thank Adam Shear for his comment (provided during my presentation on “Recovering Jewish Spain: Jewish History as Historia Patria in Nineteenth-Century Spain” at the University of Pittsburgh European History Colloquium, 2007) on this unusual conflation in Modern Spain of historically disparate debates regarding the place of the Jews in Europe.
20. The film was restored and digitalized by “The National Center for Jewish Film” at Brandeis University in collaboration with the Filmoteca Española and its Spanish captions translated to English by Jonathan P. Decter and Fatima Serra.
21. See note 16.
22. The second part of the lecture dealt with the role of Sephardim in Spanish Literature from the Middle Ages to Present. and Giménez Caballero concluded his talk by distributing promotional Spanish tourism information (31–2).
23. In his report, Giménez Caballero cautioned that Sephardism should appear as supportive of Zionism rather than working against it.
24. Giménez Caballero would come to refer to Spain's regeneration and resurgence as “una resurrección nacional,” as the title of his work Genio de España: una resurreccón nacional (1931) indicates. His prescription for cultural Catholicism for Spain was galvanized in La Nueva Catolicidad (1932).
25. Giménez Caballero also produced the well-regarded avant-garde documentary film La esencia de la Verbena [Essence of Carnival] in 1930.
26. The term Galut is the Hebrew word used to refer to the Jewish peoples’ exile and Diaspora.
27. See Rohr's citation in this volume of Giménez Caballero's impression of the Moroccan Jewish notable who impressed him as he dressed “impecablemente, a la europea” (qtd. in Rohr 9; Notas marruecas 179–80).
28. This assessment was located in a subsection titled “Nación y patria. Judíos”—of the portion of the Gaceta dedicated to Giménez Caballero's general reflections about the Patria upon his return to Spain.
29. Giménez Caballero went on to publish several issues under the title El Robinson Literario between August 1931 and February 1932.
30. This encounter allegedly took place during his participation in the Congress of European Writers in Weimar. In his interveiw with Enrique Selva in Anthropos, Giménez Caballero retold this story and it also appears in his Memorias de un dictador (1979) and in Historia 16 “That night with Magda.”
31. The first volume of his ambitious seven-volume pedagogical work for bachillerato Lengua y literatura de España y su imperio appeared in 1940, was concluded in 1953, and reissued in three volumes in the 1970s under the title Lengua y literatura de la hispanidad en textos pedagógicos (Para su enseñanza en España, América y Filipinas).
32. I thank Daniela Flesler, Adrián Pérez Melgosa, Tabea Alexa Linhard, Paul K. Eiss, and Therese Tardio for their close reading of my paper and valuable comments. I also thank Erin Graff Zivin and Patrick Zimmerman for their feedback on earlier versions of this essay. All parenthetical translations in this essay are my own.
