The Jewish legacy in Colombia’s Antioquia region remains very much alive in the area’s contemporary culture. The history of this prosperous region is marked by a range of cultural influences that have defined its identity. However, there is one little explored heritage that has left a deep imprint on the region: the Jewish influence.
From the so-called “second Antioquian colonization” to Colombian festive traditions such as the Day of the Little Candles, the vestiges of Sephardic Judaism are still present in Antioquia’s modern culture, customs and traditions.
Jewish heritage in Antioquia, Colombia
The Sephardim, or Jews of Spanish origin, arrived in Latin America after being expelled by Catholic Monarchs in 1492 from what is now Spain. Many of them took refuge in Portugal, but in 1497 were forced to convert to Christianity or face expulsion.
Those who remained on the Iberian Peninsula practiced their faith in secret and were known as “new Christians” or “Marranos.” During colonialism, some managed to settle in the New World, including present-day Colombia, where they mixed with the local population and actively participated in economic and social development.
In Antioquia, the so-called “second Antioquian colonization” of the 18th and 19th centuries was largely led by descendants of these Sephardim. During this period, Antioquian families migrated to other regions of Colombia, including the Eje Cafetero, or Coffee Axis, and southern Colombia. As they moved, they took their customs with them, including practices and values rooted in Judaism.
Researchers have identified a number of common surnames in Antioquia which are of Jewish origin, including Echeverri, Santamaria, Herrera, Arroyave, Maya, Cardona, Espinosa and Salazar, among others. In addition, some cultural traits, such as a strong work ethic, a commercial spirit and a tendency to form strong family clans, could be linked to Sephardic influence in the region.
Colombia’s ‘Day of the Little Candles’ echoes Jewish tradition
Every December 7, the streets of Antioquia, like those of all of Colombia, are illuminated with thousands of candles which are lit in honor of the Virgin Mary. This tradition, known as the Day of the Little Candles, is one of the most deeply rooted festivities in Colombian culture and marks the beginning of the Christmas holidays.
However, some Jewish historians suggest that the Day of the Little Candles may have links to the Jewish holiday of Hanukkah, the “festival of lights.” Hanukkah commemorates the victory of the Maccabees over the Greeks and the subsequent purification of the Temple in Jerusalem, symbolized by the eight-day miracle of the oil.
Although Colombia’s Day of the Little Candles is linked to Catholic dogma, the custom of using lights in a festive context could have been transmitted by the descendants of Jewish converts who, to avoid persecution, disguised their religious practices under Christian manifestations.
Colombian Christmas songs with Jewish influence
The Novenas de Aguinaldos, a series of prayers and songs celebrated in Colombia during the nine days prior to Christmas, may also reflect a possible Jewish imprint in Antioquia. Some Christmas carols and expressions used in these gatherings have parallels with Jewish prayers and songs stemming back to the Sephardic era.
An example of this is the popular “Dulce Jesus mio,” (“My Sweet Jesus”) whose metre and cadence are reminiscent of Jewish liturgical songs in Ladino, the language spoken by the Sephardim expelled from Spain. In addition, the structure of the novenas, including their rhythmic repetitions, combined with the participation of the community in responsories, have similarities with the prayers recited in Sephardic synagogues.
Another significant practice is the strong sense of community that accompanies novenas. As in Jewish tradition, where the celebration of holidays involves the gathering of families and friends around prayer and food, novenas are characterized by the coming together of neighbors and loved ones in an act of shared devotion.
Finally, the use of terms such as “Adonay”, to refer to the figure of Jesus, could also indicate a link with Judaism, since this word is one of the Hebrew names for God.
Other Jewish influences in Antioch today
Some researchers also suggest that the composition of traditional Antioquian houses is reminiscent of the constructions of the Jewish people. For example, the typical courtyards of the region, complete with a central fountain, have Muslim origins which were passed on to the kingdoms of the Iberian Peninsula during the Middle Ages. From there, the Jews and Christians absorbed these design features into elements of their own culture, and took them to America with them with European colonization.
Likewise, the location of a basin for washing hands in traditional Antioquian houses is also linked to Jewish religious traditions, which required believers to wash their hands three times a day, before the three meals.
The Jewish influence in Antioquia even seems to extend to clothing. The traditional Antioquian poncho bears incredible similarities to the tallit, the garment worn by Jews during prayers. The same is true of espadrilles, which the Antioquians traditionally wore for farm work, and which are used in the Jewish religion for common religious practices.
Finally, the “zurriago,” the whip or shaft traditionally used in cowherd work by Antioquian farmers and which is tied and braided between the fingers, could have been influenced by the leather straps used to connect the small black boxes, known as “filactelias” or “tefilin,” which contain parchment inscribed with verses from the Torah.
Jewish elements in Antioquian dialect
The region of Greater Antioquia, which includes the present-day departments of Antioquia and the Coffee Axis, was a linguistic melting pot where diverse influences have left their mark. Some elements of Sephardic origin particularly stand out, such as the “voseo,”or the use of “vos” in place of the more normal “tu” or “usted” form of the second person singular (“you” in English).
This phenomenon was common among the Sephardim before their expulsion from SPain and was preserved in their communities. In addition, words such as “judío errante”(“wandering Jew”), “maroma” (a pirouette or risky action) and “alhaja” (a person of great value) come from Judeo-Spanish or Ladino.
Likewise, “yeismo,” the characteristic of pronouncing the Spanish spelling “ll” as a “y” is believed to come from Ladino, as are the transpositions “x” for “s” or the irregular conjugations of the second person singular of the imperative form. (For example, “venite” instead of the normal “ven,” “come,” or in the preterite tense, “vinites” instead of the normative “viniste”).
The use of diminutives such as “hombrecito,” “ahorita” and the frequent “mijo” also reflect linguistic structures similar to those of Ladino. Although the Sephardic influence in Antioquia is still being studied, its imprint on the language is undeniable, and is a testimony to the cultural crossbreeding that defines the identity of the region.
Finally, the toponymy of the Antioquia region includes a series of names of Biblical towns that lead to Israel: Jerico, Tarsus, Betulia, and Betania. The left bank of the region’s Cauca River was even known traditionally as “Canaan,” which was the name given to the Holy Land or Promised Land of the Israelites. It is here that the first Sephardim are thought to have settled. Today, the word is commonly used in Antioquia to refer to a farm.
A cultural identity with multiple roots
The Jewish legacy in Antioquia is an example of how traditions can transcend borders and centuries, merging with other cultural expressions to become part of the local identity.
Although most Antioquians are unaware of the Sephardic origin of some of their customs, historical and genealogical research has made it possible to rediscover these links and recognize the diversity that makes up the cultural DNA of the region.
Today, Antioquia continues to be a territory of deep traditions, but also of constant rediscovery. With the rise of research on Sephardic genealogy and interest in the history of the “New Christians”, it is possible that in the future more will be revealed about the richness of the Jewish influence in the region that, appearing hidden, has shaped part of the Antioquian spirit.