Rivaroxaban for stroke patients with antiphospholipid syndrome (RISAPS): protocol for a randomized controlled, phase IIb proof-of-principle trial

Background: Optimal secondary prevention antithrombotic therapy for patients with antiphospholipid syndrome (APS)-associated ischemic stroke, transient ischemic attack, or other ischemic brain injury is undefined. The standard of care, warfarin or other vitamin K antagonists at standard or high intensity (international normalized ratio (INR) target range 2.0-3.0/3.0-4.0, respectively), has well-recognized limitations. Direct oral anticoagulants have several advantages over warfarin, and the potential role of high-dose direct oral anticoagulants vs high-intensity warfarin in this setting merits investigation. Objectives: The Rivaroxaban for Stroke patients with APS trial (RISAPS) seeks to determine whether high-dose rivaroxaban could represent a safe and effective alternative to high-intensity warfarin in adult patients with APS and previous ischemic stroke, transient ischemic attack, or other ischemic brain manifestations. Methods: This phase IIb prospective, randomized, controlled, noninferiority, open-label, proof-of-principle trial compares rivaroxaban 15 mg twice daily vs warfarin, target INR range 3.0-4.0. The sample size target is 40 participants. Triple antiphospholipid antibody-positive patients are excluded. The primary efficacy outcome is the rate of change in brain white matter hyperintensity volume on magnetic resonance imaging, a surrogate marker of presumed ischemic damage, between baseline and 24 months follow-up. Secondary outcomes include additional neuroradiological and clinical measures of efficacy and safety. Exploratory outcomes include high-dose rivaroxaban pharmacokinetic modeling. Conclusion: Should RISAPS demonstrate noninferior efficacy and safety of high-dose rivaroxaban in this APS subgroup, it could justify larger prospective randomized controlled trials

Sepharadim/conversos and premodern Global Hispanism

Sepharadim participated in the Hispanic vernacular culture of the Iberian Peninsula. Even in the time of al-Andalus many spoke Hispano-Romance, and even their Hebrew literature belies a deep familiarity with and love of their native Hispano-Romance languages. However, since the early sixteenth century the vast majority of Sepharadim have never lived in the Hispanic world. Sepharadim lived not in Spanish colonies defined by Spanish conquest, but in a network of Mediterranean Jewish communities defined by diasporic values and institutions. By contrast, the conversos, those Sepharadim who converted to Catholicism, whether in Spain or later in Portugal, Italy, or the New World, lived mostly in Spanish Imperial lands, were officially Catholic, and spoke normative Castilian. Their connections, both real and imagined, with Sephardic cultural practice put them at risk of social marginalization, incarceration, even death. Some were devout Catholics whose heritage and family history doomed them to these outcomes. Not surprisingly, many Spanish and Portugese conversos sought refuge in lands outside of Spanish control where they might live openly as Jews. This exodus (1600s) from the lands formerly known as Sefarad led to a parallel Sephardic community of what conversos who re-embraced Judaism in Amsterdam and Italy by a generation of conversos trained in Spanish universities. The Sephardic/Converso cultural complex exceeds the boundaries of Spanish imperial geography, confuses Spanish, Portuguese, Catholic, and Jewish subjectivities, and defies traditional categories practiced in Hispanic studies, and are a unique example of the Global Hispanophone

Homenaje a Elena Romero

Edición a cargo de Aitor García MorenoEste volumen no quiere ser sino, desde el punto de vista del contenido, representación del sefardismo en la actualidad en sus múltiples facetas, con estudios que den muestra de su admirable variedad como campo de estudios, muestra asimismo de la increíble experiencia y peripecia vital de un grupo cultural como el de los judeoespañoles.Este volumen es un resultado más del proyecto «Sefarad, siglo XXI (2009-2011): Edición y estudio filológico de textos sefardíes» del Plan Nacional de I+D+I (ref. FFI2009-10672).Peer reviewe

Yisrael Ḥaim of Belgrade and the history of judezmo linguistics

ABSTRACT : Yisrael Haim from Belgrade can be considered as one of the pioneers of Judezmo linguistics in the XlXth century. He wrote, among others books, translations of sacred texts, handbooks for learning Hebrew and German, and a grammar. These books form a precious documentation about the state of the modern language, particularly about dialect features. They also include many orthographical and grammatical innovations which mark a significant stage in the history of Judezmo linguistics.RÉSUMÉ : Yisrael Haim de Belgrade peut être considéré comme l'un des pionniers de la linguistique du judezmo au XIXe siècle. Il est notamment l'auteur de traductions de textes saints en judezmo, de manuels d'apprentissage et d'une grammaire. Ces ouvrages constituent une précieuse documentation sur la langue moderne, notamment sur certaines caractéristiques dialectales, en même temps qu'ils comportent nombre d'innovations orthographiques ou grammaticales qui marqueront l'histoire de la linguistique du judezmo.Bunis David M. Yisrael Ḥaim of Belgrade and the history of judezmo linguistics. In: Histoire Épistémologie Langage, tome 18, fascicule 1, 1996. La linguistique de l'hébreu et des langues juives, sous la direction de Jean Baumgarten et Sophie Kessler-Mesguich. pp. 151-166

Writing More and Less ‘Jewishly’ in Judezmo and Yiddish

Abstract Max Weinreich used the term yídishlekh to describe the traditional, ‘Jewishly patterned’ style of writing in Yiddish. Weinreich illustrated this style by comparing Mendele Moykher Sforim’s ‘Jewishly-styled’ 1884 Yiddish translation of Leo Pinsker’s Autoemanzipation (Berlin 1882) with the original German-language text. The present article demonstrates that in Judezmo as well as Yiddish, writers have consciously used ‘Jewish styling,’ and its converse, in the diverse literary genres they cultivated from the Middle Ages into the early twentieth century. However, as a result of somewhat divergent social, political, and ideological trends in the Judezmo as opposed to Yiddish speech communities later in the twentieth century, Yiddish writers today prefer to incorporate features of ‘Jewish styling’ in their writing, while Judezmo writers tend to reject them. </jats:sec

The Anti-Castilianist Credo of Judezmo Journalist Hizkia M. Franco (1875-1953)

Objecting to the tendency of some Judezmo journalists to Castilianize the language in which they wrote, Hizkia M. Franco (1875-1953) of Rhodes and Izmir became one of the most vocal anti-Castilianist Judezmo journalists of the twentieth century. Franco’s rejection of Castilianization first took the form of satirical critiques in his periodical El comercial. But apparently in reaction to a lecture in 1923 by Estrugo, a staunch advocate of Castilianization, Franco published an open letter in "El tiempo" (51:53 [Constantinople 1923], 428-429) constituting a kind of linguistic credo. In the letter, addressed to David Fresco, editor of "El tiempo", whom Franco accused of latent Castilianizing, Franco enumerated some of the distinctive features of Judezmo when compared with Castilian. He then called the two languages “dos seres estrechamente aparientađos” which nonetheless could not and should not ever become one and the same.Manifestando sus objeciones a la tendencia de algunos periodistas sefardíes a la castellanización de la lengua en que escribian, Hizkia M. Franco (1875-1953) de Rodas y Esmirna se convirtió en uno de los defensores más acérrimos de la castellanización del siglo XX. Su rechazo adoptó en primer lugar la forma de críticas satíricas en el periódico "El comercial". Pero en lo que parece ser una reacción a una conferencia de 1923 de Estrugo, defensor acendrado de la castellanización, Franco publicó una carta abierta en "El tiempo" (51:53 [Constantinopla 1923], 428-429) que se puede leer como una especie de credo lingüístico. En ella Franco enumeraba algunas de las características distintivas del judeoespañol en comparación con el castellano. Más adelante llamaba a los dos idiomas «dos seres estrechamente aparientađos» que, no obstante, ni eran ni debían convertirse en el mism