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Dissertations / Theses on the topic 'Jews Israel'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Wright, Fiona Catherine. "Conflicted subjects : an ethnography of Jewish Israeli left-wing activism in Israel/Palestine." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708438.

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2

Herman, Marilyn. "Songs, honour and identity : the Bet Israel (Ethiopian Jews) in Israel." Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386510.

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3

Lau, Walter Chak-Wah. "The commission of Israel as a kingdom of priests." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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4

Khazzoom, Aziza. "The origins of ethnic inequality among Jews in Israel /." Ann Arbor, MI. : UMI, 1998. http://wwwlib.umi.com/dissertations/preview/9922902.

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5

Parker, Heather Dana Davis. "Scribal education in iron age Israel." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0270.

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6

Baser, Zeynep. "Contending Approaches To Security In Israel: 1948-2000." Master's thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/3/12609996/index.pdf.

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This thesis provides an analysis of Israel&
#8217
s security conceptions, discourses and practices, in the context of the Arab&
#8211
Israeli conflict in general and the Israeli&
#8211
Palestinian conflict in particular, between 1948 and 2000. The purpose of the study is, to explore those processes through which particular definitions and practices of security have been produced and changed, against the background of the domestic debates and competing worldviews among key political actors
and to highlight the overall impact of these points in different periods on the Israeli-Palestinian conflict, and, thus, on Israel&
#8217
s overall security. In this context, it is observed that the debates among the political actors, regarding the future borders and the identity of the state, have played a key role in the construction and reconstruction of Israeli security policy particularly vis-à
-vis the Palestinian problem. Nevertheless, it is also observed that the extent of these differences has been limited to the objectives of the security policy, and that a zero-sum conception of security, and the primacy of military means to confront the perceived threats have prevailed as common characteristics of Israeli security understanding, informing Israel&
#8217
s related practices. Along these lines the thesis considers the Oslo peace process as an anomaly, and tries to assess it within the framework of the continuities and changes it has introduced to thinking and acting about security in Israel.

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7

Habib, Jasmin. "Imagining Israel, belonging in diaspora, North American Jews' reflections on Israel as homeland, nation, and nation-state." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0035/NQ66269.pdf.

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8

Shapiro, Sidney. "State and religion: the conflicts of Ultra-Orthodox Jews in Israel." Thesis, Laurentian University of Sudbury, 2013. https://zone.biblio.laurentian.ca/dspace/handle/10219/2088.

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The thesis examines issues of religion and politics in Israel. The thesis is constructed around a critical reading of the literature written on the subject and an indepth first-person interviews with expatriates living in Ultra-Orthodox communities in Israel. After a careful presentation and examination of the various religious groups in Israel and their relationships with the state, the thesis offers a discussion on some of the many difficult issues Israeli society faces over the place of religion. More specifically, it explores the dynamics and processes of inclusion/exclusion of ultra-orthodox communities within / from the Israeli society. It looks at various policy sectors such as military service, housing, education and civil matters to see how the state has tried to find accomodations for Haredi people and how these latter have influenced and informed the ways public policies have been elaborated. It concludes that the historical statu quo on this question is no longer possible as witnessed in the last decade with growing tensions between various segments of the Israeli society. Therefore, the thesis proposes different scenarios to bridge the societal gaps between Haredi communities and the Israeli society.

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9

Shafir, Israel. "The effects of the immigration of Soviet Jews to Israel on Israel's economy and human resources." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 1993. http://handle.dtic.mil/100.2/ADA269065.

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10

Moore, Megan Bishop. "Philosophy and practice in writing a history of ancient Israel /." New York [u.a.] : T & T Clark, 2006. http://www.loc.gov/catdir/toc/ecip0610/2006007656.html.

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Zugl.: @Diss.
Includes bibliographical references and index. Current philosophical issues in history writing -- Evaluating and using evidence -- Assumptions and practices of historians of ancient Israel -- In the mid-twentieth century -- Assumptions and practices of minimalist historians of ancient Israel -- Non-minimalist historians of ancient Israel.

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11

Hershco, Tsilla Darmon Claire. "Entre Paris et Jérusalem : la France, le sionisme et la création de l'État d'Israël, 1945-1949 /." Paris : H. Champion, 2003. http://catalogue.bnf.fr/ark:/12148/cb38990757s.

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Texte remanié de: Th. doct.--Hist.--Tel-Aviv--Université Bar-Ilan. Titre de soutenance : La France, la communauté juive en Eretz Israël et les Juifs de France de 1945 à 1949.
Bibliogr. p. 279-289. Index.

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12

Leibner, Uzi. "ha-Hisṭoriyah ha-yeshuvit shel ha-galil ha-mizraḥi be-teḳufat ha-heliniṣṭit, ha-romit veha-bizenṭit le-ʼor mi-metsaʼe seḳer arkhiʼologi." Ramat Gan : Universiṭat Bar Ilan, 2004. http://books.google.com/books?id=24xtAAAAMAAJ.

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Thesis--Universitat Bar Ilan, ha-meḥlaḳah le-limude Erets Yiśraʼel ve-arkhiʼologiyah ʻa.s. Martin (Zus); Ph. D., May 2004.
"Martin (Szuz) Department of Land of Israel Studies and Archaeology." Includes bibliographical references.

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13

Gadenz, Pablo T. "Called from the Jews and from the Gentiles Pauline ecclesiology in Romans 9 - 11." Tübingen Mohr Siebeck, 2008. http://d-nb.info/995735034/04.

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14

Davis, Ari A. "Who Speaks for Israel? J Street and the Rise of the Pro-Peace Israel Lobby in America." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/488.

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In the past five years J Street, a pro-peace, pro-Israel Israel Lobby, has grown to challenge AIPAC’s dominance in lobbying Congress to support Israel. Although still small in comparison to AIPAC, J Street has become influential in opening up dialogue among American Jews on what it means to be pro-Israel in today’s world. By openly criticizing conservative Israeli policy J Street has created an environment where liberal American Jews can support both Israel and a two state solution with a Palestinian state. This paper examines American Jewish activism and the rise of AIPAC as the predominant Israel Lobby. It then argues that over the years AIPAC has supported expansionist Likud Party policy and has undermined Labor Party peace attempts. It has viciously attacked any person or organization critical of conservative Israeli policy. This paper then investigates opinion polls of American Jews and finds that, contrary to AIPAC, the majority of Jewish Americans are liberal and support a two state solution similar to J Street’s position. It then examines how J Street overcame an onslaught of attacks from conservative Jewish organizations. It argues that J Street has been successful because it has remained moderate in its policy stances and has been effective in countering attacks from conservative Jewish organizations while gaining the support of many mainstream American Jews who are frustrated with AIPAC’s policy.

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15

Carson, Marion Laird Stevenson. "The privilege of Israel: Christology and the Jews in Paul's letter to the Romans." Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/1087/.

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16

Rabinowitz, Dan. "Relations between Arabs and Jews in the mixed town of Natzerat Illit, northern Israel." Thesis, University of Cambridge, 1990. https://www.repository.cam.ac.uk/handle/1810/272614.

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17

Carson, Marion L. S. "The privilege of Israel christology and the Jews in Paul's letter to the Romans /." Connect to e-thesis, 1998. http://theses.gla.ac.uk/1087/.

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Thesis (Ph.D.) -- University of Glasgow, 1998.
Thesis submitted to the Department of Theology and Religious Studies, Faculty of Divinity, University of Glasgow, in fulfilment of the degree of Doctor of Philosophy. Includes bibliographical references (p. 224-250). Print version also available.

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18

Ben-Simon, Yehuda. "Regional colleges in higher education in Israel : the ethnic dimension: a case study of Western Galilee College." Thesis, Anglia Ruskin University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367333.

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19

Berhanu, Girma. "Learning-in-context : an ethnographic investigation of mediated learning experiences among Ethiopian Jews in Israel /." Göteborg : Acta universitatis gothoburgensis, 2001. http://catalogue.bnf.fr/ark:/12148/cb38830524v.

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20

Schmidt, Amy Esther. "Dance And Cultural Identity: The Role Of Israeli Folk Dance And The State Of Israel." Columbus, Ohio : Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1213619443.

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21

Lins, Wagner Borges de Almeida. "'A mão e a luva': judeus marroquinos em Israel e na Amazônia: similaridades e diferenças na construção das identidades étnicas." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8152/tde-02082010-191511/.

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Todas as pesquisas empreendeidas sobre os judeus na região amazônica sempre preferiram enfatizar como os judeus chegaram à região, as razões que impulsionaram este processo de imigração ou como os judeus se adaptaram a vida nos trópicos. Esta pesquisa pertende alcançar uma visão contemporânea sobre os judeus marroquinos após dois séculos na região amazônica. Para alcançar esta visão contemporânea sobre o grupo empreendemos uma comparação entre a construção da identidade judaica dos judeus marroquinos em Israel com a identidade dos judeus marroquinos da região amazônica. Para empreender esta comparação vários aspectos da etnicidade judaicomarroquina como os festejos de Mimuna que celebra o fim da páscoa judaica, ou a veneração dos tzadickim (rabinos com qualidades de santos), os sacrifícios realizados as vésperas do perdão, dentre outros, foram selecionados através do trabalho de campo e da ajuda de informantes. A análise destes aspectos étnicos nos auxiliarão a compreender as identidades judaico marroquinas são elaboradas contemporaneamente, e como estes aspectos étnicos ajudam a dar forma a estas identidades.
Researches developed about Moroccan Jews in Amazonia have preferentially emphasized how Jews arrived in that region, what reasons influenced this immigration process and how Jews have adapted to the tropics. This research aims to reach a contemporary view about Moroccan Jews in Amazonia after two centuries of immigration. In order to achieve this purpose we have performed a comparison between constructions of Moroccan/ Jewish identities in Israel and in the Amazon region. To perform this comparison several aspects of Moroccan/Jewish ethnicity in Israel and Amazonia such as the festival of Mimuna to celebrate the end of Passover, the worship of tzadickin (Rabbis worshiped as saints), the sacrifices performed in the day before the Astonishment Day and others were selected through field work and with the aid of informants\' accounts. The analysis and comparison of these ethnical aspects will help us to understand how contemporary Moroccan/Jewish identities are elaborated and how these ethnical aspects shape those identities.

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22

Gathercole, Simon James. "After the new perspective : works, justification and boasting in early Judaism and Romans 1-5." Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1654/.

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23

Douek, Daniel. "Próximos e distantes: um estudo sobre as percepções e atitudes da comunidade judaica paulista em relação ao Estado de Israel (2006-2010)." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8158/tde-13122012-103208/.

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Contradizendo os pressupostos iniciais do sionismo, após pouco mais de 60 anos da fundação do Estado de Israel, a vida judaica na diáspora não findou, e foram desenvolvidos novos padrões de relacionamento entre as comunidades judaicas e o Estado de Israel. O presente trabalho analisa percepções e atitudes da comunidade judaica de São Paulo. Buscou-se verificar o modo como esta comunidade elabora, confere significado simbólico e prático e mantém o vínculo à distância com Israel por meio de suas principais instituições. Para isso, foram analisadas notícias, editoriais e artigos do jornal Tribuna Judaica ao logo de um período de cinco anos de janeiro de 2006 a dezembro de 2010. Também foram realizadas entrevistas semiestruturadas com dirigentes das entidades judaicas mais importantes e com representantes do Estado de Israel. Verificamos que os vínculos entre a comunidade judaica de São Paulo e o Estado de Israel são organizados e mantidos por um núcleo institucional relativamente pequeno, e reforçados por representantes do governo israelense que, periodicamente, visitam o Brasil. Para a comunidade judaica de São Paulo, viagens a Israel de curta ou longa duração também são importantes na aproximação com o país. Constatamos ainda que o vínculo com o Estado de Israel tornou-se parte indissociável da identidade da maioria dos judeus. Porém, verificamos que a percepção comunitária sobre o Estado de Israel é marcadamente idealizada, mítica, e anacrônica. Idealizada e mítica, pois está distante da realidade empírica apresentada em pesquisas desenvolvidas por historiadores, sociólogos, antropólogos, cientistas políticos e jornalistas daquele país. Anacrônico, pois a sociedade israelense é concebida como aquela de outrora, pré-quebra de consensos do sionismo hegemônico, formulado e cristalizado pelas elites ashkenazitas até a década de 1990. Disputas e conflitos internos, notadamente étnicos e religiosos, cada vez mais acirrados, são minimizados, assim como a herança dos judeus de origem oriental, de outros imigrantes judeus e não judeus e da população árabe nativa na formação da identidade israelense atual. Podemos destacar também que, apesar de o Brasil não apresentar tradição antissemita, o fato de grande parte dos membros da comunidade judaica brasileira atual serem refugiados ou descendentes de refugiados, isto é, marcados por memórias de perseguição e fuga no passado, como o é também a própria história judaica, faz com que o presente seja encarado com desconfiança e incerteza. O Estado de Israel é visto como um porto seguro contra o antissemitismo e, portanto, sua defesa nos fóruns políticos e diplomáticos locais adquire contornos de uma luta pela sobrevivência individual (de cada judeu) e coletiva (do povo judeu), não importando se os judeus estão na diáspora ou no Estado de Israel. Finalmente, percebemos que se, por um lado, a comunidade judaica possui laços fraternos com o Estado de Israel, por outro, não deixa de desenvolver sentimentos nacionalistas em relação ao Brasil ou de se integrar no sistema de poder local.
Contradicting the initial assumptions of Zionism, after more than 60 years since the founding of the State of Israel, Jewish life in the Diaspora has not ended, and new patterns of relationship between the Jewish communities and the State of Israel has been developed. This study examines perceptions and attitudes of the Jewish community of São Paulo. We sought to ascertain how this community develops, provides practical and symbolic significance and keeps the long-distance bond with Israel through its main institutions. To achieve this aim, we analyzed news, editorials and articles of the newspaper Tribuna Judaica during a period of five years from January 2006 to December 2010. We also conducted semi-structured interviews with leaders of major Jewish organizations and representatives of the State of Israel. Weve found that the ties between the Jewish community of São Paulo and the State of Israel are organized and maintained by a relatively small institutional core, and reinforced by representatives of the Israeli government that periodically visit Brazil. For the Jewish community of São Paulo, short- or long-term trips to Israel are also important in approaching the country. Weve also acknowledged that the bond with the State of Israel has become an integral part of the identity of most Jews. However, we noticed that the community perception of the State of Israel is remarkably idealized, mythical, and anachronistic. Idealized and mythical, as it is far from the reality presented in empirical research by historians, sociologists, anthropologists, political scientists and journalists from that country. Anachronistic, because Israeli society is conceived as that of yore, pre-breakdown of hegemonic Zionism consensus, which was crystallized and formulated by the Ashkenazi elites till the 1990s. Disputes and internal conflicts, especially ethnic and religious, increasingly fierce, are minimized, as well as the heritage of the Jews of Eastern origin, other Jewish and non-Jewish immigrants and the native Arab population in the shaping of Israeli identity. It can also be pointed out that, although Brazil does not have an anti-Semitic tradition, the fact that much of the members of the Brazilian Jewish community are refugees or descendants of refugees, in other words, are marked by memories of persecution and escape in the past, as Jewish history itself, makes them face the present with uncertainty and mistrust. The State of Israel is seen as a safe haven against anti-Semitism, and thus its defense in the local political and diplomatic forums acquires contours of a struggle for individual survival (of each Jew) and collective (of the Jewish people), regardless of whether these Jews are living in the diaspora or in State of Israel. Ultimately, we notice that if on the one hand, the Jewish community has fraternal ties with the State of Israel, on the other, it does not fail to develop nationalistic feelings towards Brazil or to integrate into the local system of power.

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24

Dödtmann, Eik. "Exil oder Heimat? Die Immigration und Integration der polnischen Juden von 1968 in Israel : eine qualitative Fallstudie auf Basis von Interviewanalysen." Master's thesis, Universität Potsdam, 2013. http://opus.kobv.de/ubp/volltexte/2013/6572/.

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Die Volksrepublik Polen befand sich Ende der 1960er Jahre in einer wirtschaftlichen und innenpolitischen Krise. Das Regime in Warschau nahm den Sechs-Tage-Krieg zwischen Israel und den arabischen Staaten des Jahres 1967 zum Anlass, ein Exempel an den wenigen Zehntausend nach der Schoah im Land verbliebenen Juden zu statuieren und sie als politische Sündenböcke zu brandmarken. Über 3000 polnische Juden wählten in Folge der offiziell lancierten „Antizionistischen Kampagne“ Israel als neues Heimatland. Dort trafen sie auf eine Gesellschaft, die in zahllose Konflikte verstrickt war: den Krieg gegen die benachbarten arabischen Staaten, der Okkupation der Palästinensergebiete und den innenpolitischen Spannungen zwischen europäischen und orientalischen, religiösen und säkularen Juden. Neben einer historischen Einordnung der Migration nimmt der Autor auch deren Analyse unter migrationspsychologischen Aspekten vor. Die beschriebenen Erfahrungen werden im beiliegenden Dokumentarfilm „There Is No Return To Egypt“ veranschaulicht, in dem Zeitzeugen dieser sogenannten 1968er-Migration in ihrem heutigen Lebensumfeld in Israel zu Wort kommen.
At the end of the 1960s the Peoples Republic of Poland was plunged into an economical and domestic political crisis. In the light of the Six-Days-War of 1967 between Israel and the Arab states the regime in Warsaw took this war as an occassion to make an example of the few tens of thousands of Polish Jews, who had remained in the country after the Shoah, and to cast them as political scapegoats. As a result of an officially launched "anti-Zionist campaign", more than 3.000 Polish Jews left Poland and chose Israel as their new homeland. There they encountered a society entangled in numerous conflicts: the war against the neighboring Arab states, the occupation of the Palestinian territories and the domestic tensions between European and oriental, secular and religious Jews. In this work, the author gives a historical and sociological ovierview and classification of the migration of Polish Jews to Israel. He also analyzes the psycholigical aspects of this migration. The migration experiences of several protagonists and their integration into the Israeli society of the 21st century are visualized in the attached documentary "There Is No Return To Egypt".

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25

Ben, Achour Olfa. "De la velléité à la volonté : l'émigration des Juifs de Tunisie de 1943 à 1967, un phènomène complexe." Thesis, Toulouse 2, 2015. http://www.theses.fr/2015TOU20125.

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En l’espace de vingt ans (fin 1940 - fin 1960), des 105 000 Juifs qui vivaient en Tunisie n’en ont subsisté qu’un peu plus de 10 000. L’assimilation française, l’émergence de l’idéologie sioniste à la fin du XIXe siècle, l’épisode dramatique du débarquement allemand et la blessure laissée par la France de Vichy, la montée des nationalismes dans l’ensemble du monde arabo-musulman, ajoutés au contexte géopolitique de l’époque, ont favorisé l’éveil d’une conscience des droits politiques et humains inaliénables chez la population juive de Tunisie. A la fin de l’occupation allemande (mai 1943), des départs ont eu lieu vers la Palestine ; ils s’intensifient à la veille et au lendemain de la création de l’Etat d’Israël. En 1952, l’amorce de la lutte contre l’occupant français, qui se solde par l’accès à l’autonomie interne en août 1954, fragilise cette minorité, inquiète de ne pouvoir accéder pleinement à la citoyenneté sous la nouvelle administration tunisienne, et incertaine quant à son avenir du point de vue social, économique, politique et institutionnel. Jusqu’à l’achèvement du processus d’indépendance tunisienne, l’émigration des Juifs en France et en Israël s’effectue en corrélation avec les réseaux migratoires nord-africains. Les organisations juives mondiales et les associations communautaires juives tunisiennes sont nombreuses à conjuguer leurs efforts pour assister les candidats au départ. L’intégration des émigrants dans leurs pays d’accueil se fait généralement dans la difficulté et la précarité. En 1967, lors de la guerre des Six jours, les manifestations hostiles aux Juifs portent un coup fatal à une possible cohabitation judéo-musulmane en terre tunisienne
Over a 20 years period (late 1940s- late 1960s), among the 105 000 Jews living in Tunisia just over 10 000 have remained. The French assimilation, the emergence of the Zionist ideology in the late nineteenth century, the dramatic episode of the German landing and the wound left by Vichy France, the rise of nationalism throughout the Arab-Muslim world, added to the geopolitical context of time, have favored the awakening of an inalienable awareness of political and human rights among the Jewish population of Tunisia. At the end of the German occupation (May 1943), departures were held to Palestine; these intensified right before and after the creation of the State of Israel. In 1952, the start of the struggle against the French occupation, which ended with internal self-government in August 1954, weakens this minority concerned about not being able to fully access citizenship under the new Tunisian administration, and uncertain about its future from the social, economic, political, and institutional point of view. Until the completion of the Tunisian independence process, the emigration of Jews in France and Israel takes place in conjunction with the North African migration networks. International Jewish organizations and Tunisian Jewish community associations have worked together to assist the candidates departures. The integration of immigrants into their host countries has usually been done under difficult and precarious conditions. In 1967, during the Six Day War, demonstrations hostile to the Jews have been fatal to possible Jewish-Muslim coexistence in the Tunisian soil

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26

Burkitt, Nicholas Mark. "British Society and the Jews : a study into the impact of the Second World War era and the establishment of Israel, 1938-1948." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3372.

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The thesis examines the relationship between Britain’s Jews, both established and refugee, with the host community from 1938 to 1948. The relationship is studied in the light of events in Europe and the Near East from the 1938 Anschluss to the 1948 founding of Israel and the ways they impacted upon Jews in Britain. The work shows a positive reaction towards Jews in Britain, with few, but specific exceptions. Existing academic work has often concentrated on those exceptions, particularly in the East End of London. This study looks at the wider Jewish experience to show a more peaceful and tolerant coexistence than has formally been presented, especially to recently arrived Jews. The focus of the thesis is on the different personal experiences of Jews in Britain, against the more familiar high political context of the period. The thesis does not dispute the existence of anti-Semitism, but shows that it was limited to traditional geographical areas and has been in many cases confused with a more general xenophobia towards any ‘outsider’ or ‘foreigner’. It also deals with what the study refers to as ‘pragmatic’ government decisions regarding Jews and highlights some non-Jewish reactions which have been seen as discriminatory, but in fact were often born out of naive ignorance or having no realistic alternative. Using different approaches to examine a wide and fragmented cross section of Jews, the thesis shows the internal struggle many faced when dealing with the issues of what it meant to be British, a Jew and for some, a desire to have a safe homeland in Palestine. Overall, it is a study in the transformation of Jewish society in Britain from being deferential and submissive to one of assertiveness and self-reliance born out of necessity.

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27

Hess, Yizhar. "A comparison of the religious outlook and practices of two generations of Masorti Jews in Israel : a Bourdieusian analysis." Thesis, University of Sussex, 2017. http://sro.sussex.ac.uk/id/eprint/72417/.

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This study provides a small-scale comparative analysis of the religious outlook and practice of two generational groups of Masorti Jews in Israel. Conducted from an insider perspective, it aims to provide insights into changes of religious outlook and practices between the two generations. The first-generation participants comprised immigrants from North America whereas the second-generation participants were born and raised in Israel. Its results are mat to inform and support the future development of Masorti Judaism in Israel while also making an original contribution to sociological knowledge about the lived experiences of religiously motivated migrations from a generational perspective. The research adopts a pragmatic, predominantly qualitative approach, utilizing the Bourdieusian concepts of habitus, doxa, field, and capital to better understand how religious outlook and practices were sustained and transmitted across generations. The use of the Bourdieusian theory has provided a framework for structuring and conceptualizing day-to-day behaviors, actions and statements, as presented in the interviews, and for developing an analysis of the different fields which each generational group encountered, the ways that different forms of capital were valued and transformed, and how this affected interviewees' habitus. Data were gathered from interviews with nine members of the first generation and eight members of the second generation. The data relating to second generation participants were ultimately supplemented by a short questionnaire completed by thirty additional members of the same generation. The Bourdieusian analysis has provided a holistic approach that illuminated important differences in religious outlook and practices between the generational groups. The first generation group had generally tried to maintain the religious outlook and practice with which they came to Israel. They also created new congregations and institutions to sustain and perpetuate them. The second-generation participants displayed a reduced commitment to Jewish law and religious-communal structures. Both generational groups shared a strong commitment to Jewish activism as a feature of their Jewish outlook, although this outlook was carried out in different ways.

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28

Carmesund, Ulf. "Refugees or Returnees : European Jews, Palestinian Arabs and the Swedish Theological Institute in Jerusalem around 1948." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-129819.

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In this study five individuals who worked in Svenska Israelsmissionen and at the Swedish Theological Institute in Jerusalem are focused. These are Greta Andrén, deaconess in Svenska Israelsmissionen from 1934 and matron at the Swedish Theological Institute from 1946 to 1971, Birger Pernow, director of Svenska Israelsmissionen from 1930 to 1961, Harald Sahlin director of the Swedish Theological Institute in 1947, Hans Kosmala director of the Swedish Theological Institute from 1951 to 1971, and finally H.S. Nyberg, Chair of the Swedish board of the Swedish Theological Institute from 1955 to 1974. The study uses theoretical perspectives from Hannah Arendt, Mahmood Mamdani and Rudolf Bultmann. A common idea among Lutheran Christians in the first half of 20th century Sweden implied that Jews who left Europe for Palestine or Israel were not just seen as refugees or colonialists - but viewed as returnees, to the Promised Land. The idea of peoples’ origins, and original home, is traced in European race thinking. This study is discussing how many of the studied individuals combined superstitious interpretations of history with apocalyptic interpretations of the Bible and a Romantic national ideal. Svenska Israelsmissionen and the Swedish Theological Institute participated in Svenska Israelhjälpen in 1952, which resulted in 75 Swedish houses sent to the State of Israel. These houses were built on land where until July 1948 the Palestinian Arab village Qastina was located. The Jewish state was supported, but, the establishment of an Arab State in Palestine according to the UN decision of Nov 1947 was not essential for these Lutheran Christians in Sweden. The analysis involves an effort to translate the religious language of the studied objects into a secular language.

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Clawson, Kevin Leon. ""Come to the Knowledge of Their Redeemer": The Book of Mormon's Message to the House of Israel." BYU ScholarsArchive, 2019. https://scholarsarchive.byu.edu/etd/8568.

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One of the major themes in the Book of Mormon is the promises of the Lord to the house of Israel. Even before Lehi and his family left the promised land, Lehi and Nephi prophesied of the future scattering and gathering of Israel. After the family of Lehi arrived on the Americas, prophets continued to teach about God’s covenants with Israel. The destiny of the house of Israel was a major theme in the books of 1 and 2 Nephi, and also at the end of the Book of Mormon in the teachings of Jesus Christ, Mormon, and Moroni.In Lehi’s prophecy about the house of Israel in 1 Nephi 10, he prophesied that the future remnants of the house of Israel would be scattered and then defined how they would be gathered together again. They would do so by coming to the knowledge of their Lord and Redeemer (see 1 Nephi 10:14, emphasis added). When teaching about the house of Israel, many prophets taught similar principles as Lehi. Additionally, many prophets—including Nephi, Jacob, Alma, Samuel, Jesus Christ, Mormon, and Moroni—alluded to Lehi’s same phrase when they taught about the house of Israel during their own ministries. In the various sermons about the covenants of God with the house of Israel, several prophecies and principles were repeated. All of the major writers on the plates knew that the remnant of Israel would be scattered. They also taught that in the latter days, the gospel would go forth first to the Gentiles, who would in turn gather the scattered remnants of Israel. The instrument and tool by which they would be gathered would be the writings of the Nephite prophets – the Book of Mormon. Most important, the Gentiles and house of Israel would be gathered by coming to the knowledge of Jesus Christ as their Redeemer. The Book of Mormon prophets understood these teachings and engraved them on the plates to come forth to the world in the latter days. This thesis surveys the teachings of the prophets in the Book of Mormon about the gathering of the house of Israel. It also discusses the allusions and references to Lehi’s prophecy about how the Gentiles and house of Israel will be gathered – by coming to the knowledge of Jesus Christ, their Lord and their Redeemer.

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Arnström, Adam, and Sebastian Manninen. "KONSTRUERAD VERKLIGHET : En undersökning om nyhetstexter kring Israel-Palestina-konflikten efter USA:s erkännande av Jerusalem som Israels huvudstad." Thesis, Umeå universitet, Institutionen för kultur- och medievetenskaper, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-146613.

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Constructed Reality: A Critical Discourse Analysis of News Texts Surrounding the Israeli-Palestinian Conflict After the United States’ Recognition of Jerusalem as the Capital of Israel. Within hours the American announcement was international news with an almost unanimous UN Security Council condemning the act. The purpose of this study is to examine how the conflict is constructed in news articles from Sweden's two largest daily newspapers as well as two largest evening papers, ranging a week from the US recognition of Jerusalem. The study is conducted with a starting point in theoretical perspectives that deal with the media’s influence of people's perceptions of reality and their world view. The methods applied are first and foremost the overarching model of critical discourse analysis, with a combination of quantitative content analysis and qualitative text analysis. The study concludes that overwhelmingly, the newspapers represented the parties involved (Israelis and Palestinians) in a balanced, neutral fashion. The newspapers were however not as balanced and neutral when it came to which sources were cited.

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Freud, Debora [Verfasser], Nitza [Akademischer Betreuer] Katz-Bernstein, and Ute [Gutachter] Ritterfeld. "The experience of stuttering among ultra-orthodox and secular Jews in Israel / Debora Freud. Betreuer: Nitza Katz-Bernstein. Gutachter: Ute Ritterfeld." Dortmund : Universitätsbibliothek Dortmund, 2015. http://d-nb.info/1110892691/34.

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Freud, Debora Verfasser], Nitza [Akademischer Betreuer] Katz-Bernstein, and Ute [Gutachter] [Ritterfeld. "The experience of stuttering among ultra-orthodox and secular Jews in Israel / Debora Freud. Betreuer: Nitza Katz-Bernstein. Gutachter: Ute Ritterfeld." Dortmund : Universitätsbibliothek Dortmund, 2015. http://d-nb.info/1110892691/34.

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33

Randall, Yafiah. "Remembering Al-Andalus : Sufi pathways of engagement between Jews and Muslims in Israel and their contribution to reconciliation and conflict transformation." Thesis, University of Winchester, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.698124.

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34

Hall, Brian J. "THE TEMPORAL RELATIONSHIP BETWEEN POSTTRAUMATIC STRESS SYMPTOMS AND POSTTRAUMATIC GROWTH AMONG ISRAELI JEWS AND ARABS: A LONGITUDINAL CROSS-LAGGED PANEL ANALYSIS." Kent State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=kent1310084918.

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35

Bárány, Kihlgren Robert. ""Sweden is our destiny, Jewishness is our destiny." Swedish Jews and their idenity in relation to Sweden, Israel and Jewishness in general, 1948- 1988." Thesis, Uppsala universitet, Historiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-445349.

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This thesis on Swedish-Jewish identity studies shows that this identity has been constructed between three points that can be found in Lars Dencik’s model “the diasporas star of David”, these points being “the Swedish” “the Jewish” and “the Israeli”. The thesis studies the period between 1948 to 1988 and uses Judisk Krönika as source material. The thesis looks at two keywords of importance to the Swedish Jews, the first being the summer camp “Glämsta” and the second being “religious freedom”. The usage of Albert O. Hirschmann and his theory of people in exile is used to try and se how the Swedish-Jewish group react to when questioned or when they have the need to explain their rights for maintaining a Jewish identity. The Swedish-Jewish identity was constructed and based explicitly on “the Jewish” and the “Israeli” with a small tendency to favor “the Jewish”. “The Swedish” aspect was not mentioned but can be seen as implicit because of the fact that the Jews live in Sweden. The main issue was not internal conflict within the Jewish group but rather with the Swedish majority. The results suggest that the Swedish-Jewish group based their identity on a mixture of all of the parts, just at different times. The Swedish-Jewish group changed their reasoning behind motiving their identity over time, firstly they tried to argue that there are no need to react towards Jewish traditions but later during the period they started to protest more when questioned or denied their Jewish traditions.

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36

Khwaiter, Jasmin. "Bilingual Peace Education in Israel: A case study on The School for Peace at Neve Shalom/ Wahat al-Salam : The path towards peaceful behaviours and social integration among Arabs and Jews." Thesis, Umeå universitet, Statsvetenskapliga institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-182030.

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This essay examined how bilingual peace education can promote peaceful behaviours and social integration among otherwise segregated Arab- Israelis and Jewish- Israelis. By using The School for Peace at Neve Shalom/ Wahat al-Salam as a case study, accompanied with Jürgen Habermas theory of communicative action and New institutionalism with a conflict critical approach, we observed the behavioural mechanisms of institutions and social interactions. The empiric data consisted of three interviews conducted by author Nava Sonnenschein from the book The Power of Dialogue between Israelis and Palestinians. The interviewed students from The School for Peace had experienced both conventional education and bilingual peace education in adulthood. We found that informal values and narratives in educational institution influence the behaviours of its students. We also found that interactions between Arab- Israelisand Jewish- Israelis in the context of bilingual peace education promoted recognition of commonalities. While conventional education generally formed hostile behaviours and segregating incitements, the bilingual peace education gave opportunities for interactions and acknowledgement of both ethnic groups; consequently, leading to self-reflection, mutual understanding, peaceful behaviours and social integration.

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Minster, Christopher W. "Literature and the other political history, origins, and the invention of the American in the early Spanish colonial period /." Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1149775390.

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38

Shani, Maor [Verfasser], Klaus [Akademischer Betreuer] [Gutachter] Boehnke, Margrit [Gutachter] Schreier, Wilhelm [Gutachter] Kempf, and Arvid [Gutachter] Kappas. "A Theory and Practice of Coexistence: Improving Coexistence Orientation through Mixed-Model Encounters between Jews and Palestinians in Israel / Maor Shani ; Gutachter: Klaus Boehnke, Margrit Schreier, Wilhelm Kempf, Arvid Kappas ; Betreuer: Klaus Boehnke." Bremen : IRC-Library, Information Resource Center der Jacobs University Bremen, 2016. http://d-nb.info/1121302866/34.

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39

Minster, Christopher. "Literature and the other: political history, origins, and the invention of the American in the early Spanish colonial period." The Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=osu1149775390.

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40

Golovčenková, Valerie. "Teorie diaspory: židovská diaspora v USA a její vliv na americkou zahraniční politiku ve vztahu k Izraeli - případová studie." Master's thesis, Vysoká škola ekonomická v Praze, 2010. http://www.nusl.cz/ntk/nusl-85181.

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In its theoretical part this master thesis identifies the main criteria determinating a diasporic ethnic group, based on publications from the scholarly journal Diaspora: A Journal of Transnational Studies. Further on the master thesis deals with the history of the Jewish diaspora, firstly with the worldwide Jewish diaspora and subsequently with the Jewish diaspora in the United States . The further part of the master thesis concerns a more specific determination of the Jewish diaspora in the United States -- the history, structure and influence of the Jewish lobby in the United States. The last part supports with illustrative examples the influence of the Jewish lobby on the United States foreign policy on the US economic and military aid to Israel in particular.

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41

Hoover, Michael Lewis. "The length of Israel's sojourn in Egypt." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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42

Čiuldytė-Kačerginskienė, Monika. "Izraelio rusakalbių žydų vaidmuo Izraelio-Rusijos santykiuose." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2014. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2008~D_20140623_181614-27592.

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Žlugus Sovietų Sąjungai vienas milijonas rusakalbių atvyko į Izraelį iš buvusių komunistinių šalių. Šiandien 20 % Izraelio visuomenės sudaro rusakalbiai asmenys. Iš kitų visuomenės grupių jie išsiskiria tuo, kad nesugebėjo tapti integralia Izraelio visuomenės dalimi ir sukūrė atskirą rusakalbių subkultūrą šalyje. Šis atsiskyrimas nuo likusios Izraelio visuomenės lemia sudėtingus rusakalbių žydų bendruomenės tarpusavio santykius su Izraeliu ir Rusija: Izraelio politiniame ir ekonominiame gyvenime ji dalyvauja tarytum „atskira etninė grupė“, o su Rusija sukuria stiprų diasporinį ryšį. Žlugus Sovietų Sąjungai ne tik milijonas rusakalbių žydų sugrįžo į savo tėvynę, bet ir Rusija su Izraeliu užmezgė ir ėmė vystyti draugiškus santykius. Darbe keliamas tikslas išsiaiškinti, kokį vaidmenį rusakalbių Izraelio žydų bendruomenė vaidina Izraelio-Rusijos tarpusavio santykiuose. Atsižvelgiant į darbo tikslą, keliama hipotezė: rusakalbių Izraelio žydų bendruomenė yra vienas iš Rusijos-Izraelio santykių transformaciją teigiama kryptimi lėmusių veiksnių. Siekiant patikrinti hipotezę, numatomi tokie uždaviniai: 1) apsibrėžti diasporos sąvoką ir teorinį diasporos veikimo tarp gimtosios ir priimančiosios valstybių modelį; 2) išsiaiškinti rusakalbių žydų bendruomenės identifikavimosi su rusiškąja kultūra ypatumus ir įvertinti šios identifikacijos sąlygojamą nesiintegravimo į Izraelio visuomenę procesą; 3) įvertinti rusakalbių žydų bendruomenės, Izraelio ir Rusijos interesus viena kitos atžvilgiu... [toliau žr. visą tekstą]
Since the demise of FSU, about one million Russian speakers from all republics of the FSU have moved to Israel. Today Russian Jews amount to 20 % of Israeli society. This aliyah doesn’t integrate into Israeli society and forms Russian speakers’ subculture (externalized through particular cultural identity, Russian language community formation and no integration process) in Israel. This segregation determines complex Russian Jews relationship with Israel and Russia: in Israel this community functions like separate ethnic group and creates diasporic ties with Russia. As a result of the demise of the FSU Russia-Israel relations take a new form. Russia renounced it’s entirely proarabic politics and started developing friendly ties with Israel. The aim of the work is to determine the role of Israeli Russian Jews community in Israel-Russia relations, keeping in mind that Israeli Russian speakers in Israel society act like the separate ethnic group with strong diasporic ties with Russia. The hypothesis of the work – Israeli Russian Jews community is one of the factors, affecting Israel-Russia relations transformation in positive way. In order to verify the hypothesis there are formed four goals: 1) to define the term „diaspora“and theoretical model of diaspora‘s action between hostland and homeland; 2) to analyze Israeli Russian Jews community‘s identification with Russian culture and evaluate the disintegration into Israeli society process; 3) to evaluate Israel, Russia and... [to full text]

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43

Langella, Maria-Luisa. "L'utilisation de l'arabe écrit en caractères arabes par les Juifs aux XIXe et XXe siècles." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10177/document.

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L'utilisation de l'arabe écrit en caractères arabes par les Juifs entre la fin du XIX° et la fin du XX° siècle s'inscrit dans la continuité d'un rapport de longue durée entre les Juifs et la langue arabe, et constitue un phénomène linguistique jusqu'à présent peu étudié. Afin d'en délimiter les contours et d'en prendre la mesure, nous avons constitué, à partir du travail de Shmuel Moreh en Israël, un corpus bibliographique de 654 notices de textes publiés en langue arabe par des auteurs juifs. Son analyse nous a permis de mettre en évidence la faible ampleur de ce phénomène. Premièrement du point de vue de son étendue dans le temps, car même si la première notice de notre corpus date de 1847 et la dernière de 2008, ce n'est qu'entre 1930 et 1970 que se concentre la plupart des documents répertoriés. Deuxièmement, du point de vue de son étendue géographique, car c’est essentiellement en Egypte, en Iraq et finalement en Israël que se développe ce phénomène. A ce sujet, nous préciserons cependant que celui-ci s’est exporté vers Israël, suite au départ des Juifs des pays arabes principalement durant les années 1950. Troisièmement, car il n’est soutenu que par un petit nombre d'individus, sur l’ensemble des auteurs de notre corpus. Ces considérations mises à part, nous avons pu observer un certain dynamisme dans cette production écrite. Celui-ci se manifeste d’abord du point de vue de l'hétérogénéité des genres observés dans le corpus, allant de la poésie au théâtre, en passant par les romans, les nouvelles, les essais et le journalisme. Il apparaît ensuite à travers les différentes variétés de langue arabe utilisées, telles que l’arabe classique, ou les dialectes locaux
The use of Arabic language, in Arabic characters, by the Jews between the end of the XIXth century and the end of the XXth century is one aspect of the long-standing relationship between the Jews and the Arabic language, and constitutes a distinctive linguistic phenomenon which has so far been little researched. In order to outline it and describe it, and building on Shmuel Moreh’s pioneering work in Israel, we have established a bibliographic corpus of some 654 texts and works published by Jewish authors in the Arabic language in Arabic characters. Its analysis has enabled us to highlight the limited extent of this phenomenon. First of all, from a chronological point of view: although the first reference at our disposal dates back to 1847 and the last one to 2008, most of this literature was produced between 1930 and 1970. Secondly, from a geographical point of view: this phenomenon is associated mainly with Egypt, Iraq and later Israel. In this regard, it must be noted that the phenomenon was exported to Israel after the departure of the Jews from the Arab countries principally during the 1950s, and involves almost exclusively émigré writers. Thirdly, because it involves only a small number of individuals, out of the total number of authors listed in our corpus. However, despite all these considerations, this literature is characterised by a certain degree of dynamism. This can be seen first of all in the heterogeneity of the genres observed, spanning poetry, theatre, novels, short stories, essays and journalism, and in its employ of different varieties of Arabic, such as Classical Arabic or local dialects

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44

Frankental, Sally. "Constructing identity in diaspora : Jewish Israeli migrants in Cape Town, South Africa." Doctoral thesis, University of Cape Town, 1998. http://hdl.handle.net/11427/20449.

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Bibliography: p. 230-244.
This study was conducted through systematic participant-observation from July 1994 to December 1996. Basic socio-demographic data were recorded and revealed considerable ·heterogeneity within the population. Formal and informal interviews, three focus group interviews and (selected) informants' diaries provided additional material. The study examines the construction of identity in diaspora and explores the relationships of individuals to places, groups and nation-states. Jews are shown to be the most salient local social category and language, cultural style and a sense of transience are shown to be the most significant boundary markers. The migrants' sharpest differentiation from local Jews is manifested in attitudes towards, and practice of, religion. Whether a partner is South African or Israeli was shown to be the single most important factor influencing patterns of interaction. Most studies treat Israelis abroad as immigrants while noting their insistence on transiency. Such studies also emphasize ambivalence and discomfort. In a South Africa still deeply divided by race and class, the migrants' status as middle-class whites greatly facilitates their integration. Their strong and self-confident identification as Israeli and their ongoing connectedness to Israeli society underlines distinctiveness. The combination of engagement with the local while maintaining distinctiveness, as well as past familiarity with multicultural and multilingual reality is utilized to negotiate the present, and results in a lived reality of 'comfortable contradiction' in the present. This condition accommodates multi-locality, multiple identifications and allegiances, and a simultaneous sense of both permanence and transience. The migrants' conflation of ethnic-religious and 'national' dimensions of identification (Jewishness and Israeliness), born in a particular societal context, leads, paradoxically, to distinguishing between membership of a nation and citizenship of a state. This distinction, it is argued, together with the migrants' middle-class status, further facilitates the comfortable contradiction of their transmigrant position. It is argued that while their instrumental engagement with diaspora and their understanding of responsible citizenship resembles past patterns of Jewish migration and adaptation, the absence of specifically Israeli (ethnic) communal structures suggests a departure from past patterns. The migrants' confidence in a sovereign independent nation-state and in their own identity, removes the sense of vulnerability that permeates most diaspora Jewish communities. These processes enable the migrants to live as 'normalized' Jews in a post-Zionist, post-modern, globalized world characterized by increasing electronic connectedness, mobility and hybridity. The ways in which the migrants in this study have negotiated and defined their place in the world suggests that a strong national identity is compatible with a cosmopolitan orientation to multicultural reality.

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45

Tuck, Gary Earl. "Causes of the division of Israel's kingdom." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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46

Parsons, Laila. "The Druze in the Arab-Israeli conflict, 1947-1949." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282162.

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Harvey, Graham Alan Peter. "The true Israel : uses of the names Jew, Hebrew and Israel in ancient Jewish literature." Thesis, University of Newcastle Upon Tyne, 1991. http://hdl.handle.net/10443/616.

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1. It is often asserted that the phrase "True Israel" sums up the interests and aims of any group within ancient Judaism. This thesis examines the extant literature of the period to determine whether this reflects the actual situation. Its approach is to examine the associations of "Israel" together with those of the two most closely related terms, "Jew" and "Hebrew". Only these three terms were used to describe the people in all Jewish literature. 2. "Jew" is primarily associated with Judah and Jerusalem whether those so labelled live in Palestine or elsewhere. Additional associations given to the name depend on views of what has happened in the region and especially in Jerusalem. 3. "Hebrew" occurs less frequently than the other two terms and was conventionally associated with conservatism or traditional values. Links with Abraham are central to this association. "Hebrew" was especially used by those who wished to appear conservative rather than innovative. 4. "Israel" is not associated with a perfect community (even in the phrase "the God of Israel"). It is most commonly the name of an audience a writer wishes to convince or convert. It labels every generation of the people's history and refers to both "good" and "bad". The "true Israel" of ancient Judaisms is not a "pure Israel".

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48

Streiner, Scott (Scott Hugh) Carleton University Dissertation International Affairs. "The heart of the matter; Arabs, Jews, and Jerusalem." Ottawa, 1992.

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Mengesha, Nigist. "Socio-educational mediation among Ethiopian immigrant Jews in the Israeli school system." Thesis, University of Sussex, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.437459.

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Harvey, Graham. "The true Israel : uses of the names Jew, Hebrew and Israel in ancient Jewish and early Christian literature /." Leiden ; New York ; Köln : E. J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb36700013r.

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