Orienting to guilty knowledge

The Guilty Knowledge Test (GKT; Lykken, 1959) assesses whether suspects conceal information about a crime ( “guilty knowledge”). Previous studies have demonstrated larger physiological reactions to guilty knowledge compared to unknown information. In three experiments, we investigated whether guilty knowledge also demands attention. During an alleged polygraph examination, participants were presented with to‐be‐detected pictures ( “guilty knowledge”), nonsignificant, familiar pictures ( “mere knowledge”), and previously unseen pictures ( “neutral information”) for 250 ms in a modified dot probe task. In all three experiments, probe responses were slower on guilty knowledge trials as compared to the neutral trials. Results are discussed in terms of an information‐processing view on orienting to guilty knowledge.     

Four chapters in the history of crypto-Judaism in Brazil: the case of the northeastern New Christians (17th–21st centuries)

The present work examines the history of a group of New Christians who were imprisoned by the Portuguese Inquisition between 1730 and 1740 in the northeastern Brazilian Captaincy of Paraíba. Our purpose is to assess the importance of Jewish interventions to the maintenance or resurgence of Jewish practices and Jewish identity among Portuguese conversos. Our point of departure is a discussion of three specific periods in the history of the New Christians of the Brazilian northeast: First, a period during which an openly-professing and Jewish community existed legally in Pernambuco under Dutch rule (1630–1654); second, the post-Dutch period, when a crypto-Jew who was not related to the group and harbored a stronger faith than its members, revived crypto-Jewish practices and instilled a crypto-Jewish identity among them. Third, we examine a much more recent period, beginning in the 1970s, in which historiography itself has played a central role in causing the local resurgence of crypto-Judaic practice and identity. We attempt to demonstrate that, contrary to the claims of traditional historiography on conversos, the Judaic practices and beliefs of the descendants of the Iberian Jews who converted to Christianity during the fifteenth century did not survive or reappear as a consequence of an uninterrupted cultural transmission of Jewish precepts; rather, these beliefs and practices survived because of external influences that the New Christians experienced in the course of their history.