Since the nineteenth century, the global diasporic community of Ladino (Judeo-Spanish) speakers has enjoyed a number of opportunities to reclaim a territory for itself (Spain, Portugal, Israel). Devoid of a specific geographical home, in the twenty-first century this community has resorted to the creation of Sephardi online communities, also conceptualized as “Digital Home-Lands” following Held (2010).

Drawing upon Deleuze and Guattari’s concept of “territory” (1980), I argue first, that the survival of Ladino in the twenty-first century is predicated upon the successful implementation of Digital Home-Lands that reterritorialize the nomadic Sephardi nation on the very deterritorialization of its Western State and language ascription. Second, that the proliferation of Sephardi online communities in the second decade of the twenty-first century, requires us to revisit the concept of “Digital Home-Lands” in two interrelated areas: (i) multimodal and multiliterate digital spaces, and (ii) new digital solutions to advance the learning and preservation of Ladino worldwide, particularly across generations. Third, in light of the significance of these recent developments, I conclude with the suggestion that we distinguish between basic Sephardi online communities, on the one hand, and enhanced Sephardi Digital Home-Lands, on the other.

自19世纪以来，全球拉丁裔拉丁裔社区（犹太裔-西班牙裔）享受了许多为其自身夺回领土的机会（西班牙，葡萄牙，以色列）。由于没有特定的地理住所，因此在二十一世纪，该社区诉诸于建立了Sephardi在线社区，该社区在Held（2010）之后也被概念化为“数字家庭土地”。

首先，我基于德勒兹和瓜塔里的“领土”概念，认为拉迪诺在二十一世纪的生存取决于数字家庭土地的成功实施，该土地将游牧的塞巴第民族重新领土化。它的西方国家和语言归属。其次，Sephardi在线社区在二十一世纪第二个十年的激增，要求我们在两个相互关联的领域重新审视“数字家庭土地”的概念：（i）多模式和多文化数字空间，以及（ii ）新的数字解决方案，以促进Ladino在世界范围内（尤其是跨代人）的学习和保存。第三，鉴于最近这些事态发展的重要性，