Tesis sobre el tema "Israelitism"

The Israelites of the New Universal Covenant are a New Religious Movement founded in 1968. A presentation of the Inca Empire, the Spanish Conquest of Peru, the subsequent colonial period and post-independence era acts as background to a global understanding of the Israelites. Israelite membership is drawn from Andean Indians who came to be open to religious change in the twentieth century. Ideas on indigenism coupled with social reforms, urbanization, and migrations led to a greater Andean self-identity and preparation for membership in the newly formed religion. An idealized view of the Inca past (encapsulated in the Inkarri myth) and a return of the same is envisaged as part of the solution for the Indian. These elements combined with the Indians' interaction with other Christian traditions (folk Catholicism with segments of Protestantism) to produce the Peruvian Israelites and the concept of Privileged Peru. The thesis traces the life of Ezequiel Ataucusi Gamonal (the Israelite founder), through folk Catholicism, 'miraculous' experiences, to membership in the Seventh-Day Adventist Church (when a migrant worker in the Jungle), contact with other Protestant groups, to the foundation of the Peruvian Israelites and through their subsequent history. The Israelite religion functions within a harmonious system of 'seven pillars of wisdom'. The pillars are the five feasts of Trumpets, Passover,Pentecost, Cabins and the Day of Expiation, with the weekly Sabbath and the Thousand Year Reign of Christ. Israelites are not a by-form of either Catholicism, Protestantism or Judaism, nor a political party in a religious guise. Ezequiel represents a new Christ-figure who interprets the Bible to offer salvation and a place in this world to Andean Indians, and the promise of entry into the Thousand Year Reign of Christ through observing the Israelite laws and through his own future death and resurrection.

Our society has become more and more radicalized. For many people religion plays a vital role in this radicalization process, particularly for those who justify racial supremacy through religious tenets. The purpose of this study is to examine and compare two ideologies from which radicalized followers assume racial supremacy from a God given designation as the "true Israelites". The two ideologies interpret the Bible – and sometimes even the same passages – differently.  In this study I will examine the Christian Identity movement and the Black Hebrew Israelites by using a comparative method from a prototypical approach. My focus is how two different ideologies misinterpret the biblical myth about the Lost Tribes of Israel and how this misinterpretation inspires racial supremacy and Anti-Semitism. This is a study about the connection between race and religion. Keywords: racism, race, Christian Identity, Black Hebrew Israelites, Anti-Semitism, Lost Tribes of Israel

Si Léon Blum a fait l’objet de nombreux travaux historiques, relatifs notammentà son rôle politique durant l’entre-deux-guerres, il a rarement été abordé par l’anglede sa production intellectuelle. Cette recherche prend le théoricien Léon Blum ausérieux et restitue la densité de sa doctrine socialiste. Une doctrine atypique puisquefondée sur la compréhension des sociétés modernes comme mues avant tout, non paspar les dynamiques du capitalisme, mais par l’approfondissement du processusd’individualisation et de ses différents effets sur un certain nombre de groupessociaux : la bourgeoisie, les israélites, les femmes bourgeoises et le prolétariat. Ens’appuyant sur une exégèse approfondie des écrits de Léon Blum, ce travail entendainsi exhumer la richesse de son analyse des pathologies sociales et morales, résultantde l’approfondissement du processus d’individualisation, auxquels ces différentsgroupes sont confrontés entre la fin du XIXe siècle et l’année 1920, ainsi que les actionsdifférenciées que Blum élabore, et auxquelles il prend part, pour les résoudre.Ce faisant, cette recherche propose tout à la fois une relecture de sa trajectoirepersonnelle et une compréhension renouvelée de son socialisme. Elle vise à enrichirl’historiographie blumienne proprement dite, l’historiographie du socialisme engénéral, mais aussi les théories de la modernité en proposant des apports susceptiblesd’enrichir la compréhension de la dynamique historique dans les sociétés modernes
Léon Blum has been the subject of numerous historical studies, especiallyregarding his political role during the interwar period. His intellectual contributionshave however rarely been explored. This research takes Léon Blum seriously as atheorician, examining the depth of his socialist doctrine. His doctrine isunconventional, as it is based on an understanding of modern societies driven notprimarily by capitalist dynamics, but rather by the intensification of the process ofindividualization and its varied effects on several social groups: the bourgeoisie,israelites communauty, bourgeois women, and the proletariat. Through a detailedexegesis of Blum’s writings, this study seeks to unearth the richness of his analysis ofthe social and moral pathologies stemming from the deepening of theindividualization process, which affected these different groups from the late 19thcentury until 1920, as well as the distinct actions that Blum proposed and engaged into address them.In doing so, this research offers both a reinterpretation of his personal trajectoryand a renewed understanding of his socialism. It aims to enhance the historiographyon Blum specifically, the historiography of socialism more broadly, and theories ofmodernity, by providing insights that may deepen our understanding of historicaldynamics within modern societies

Investiga el proceso de cambio de liderazgo por el que atraviesa la Asociación Evangélica de la Misión Israelita del Nuevo Pacto Universal (AEMINPU) y cómo se manifiestan las desavenencias dentro de dicho proceso. Busca identificar el contexto en el que se desarrolla la AEMINPU (factores sociales, históricos, culturales), diferenciándolo del período en el que se encontraba bajo el liderazgo de Ezequiel Ataucusi. Describe la situación del Frente Popular Agrícola FIA del Perú (FREPAP) en este proceso, para comprender el alcance del conflicto y su repercusión en las culturas políticas. Reconoce las acciones implementadas por parte de la dirigencia para justificar su posición con respecto a la congregación. Analiza las reacciones de la comunidad israelita ante dichas acciones. Comprende y explica los conflictos sucedidos dentro de la AEMINPU tras la muerte de Ezequiel Ataucusi en el año 2000.
Tesis

African American Studies
Ph.D.
"Seizing the Power to Define!" Afrocentric Inquiry and the African Hebrew Israelites of Jerusalem Miciah Z. Yehudah Doctoral Dissertation Doctoral Committee Advisory Chair: Iyelli Ichile; Ph.D. Temple University, Philadelphia Pennsylvania, United States of America This dissertation critically examines the African Hebrew Israelites of Jerusalem, a group of African American Hebrews from Chicago that migrated to Liberia in 1967 and Israel in 1969. The greater part of the scholarship engaging the group since 1967 has consistently labeled them along four lines: as a people seeking constant external acceptance; as a cultic or "new religious movement"; as an oppressed and downtrodden people seeking success in any way in which it could be achieved; or as a people with a strange affinity towards Jewish people so extreme that they intend not only to emulate and eradicate them but to serve as their replacements. In the literature reviewed it was rare that the actual philosophy of the African Hebrew Israelites of Jerusalem was interrogated. In the rare cases in which their philosophies were examined they were situated only in regards to their relationship with an already assumed universal White normativity. In studying the group, methodological concerns arise, as do questions with regards to who the African Hebrew Israelites of Jerusalem truly are. To investigate the methodological parameters of studying the African Hebrew Israelites of Jerusalem the Afrocentric Paradigm is employed. Afrocentric inquiry's focus on agency and the privileging of the voice of the African subjects within its own narrative differs drastically from the methodology underlying those scholars that have studied the group previously. In order to explore who the African Hebrew Israelites of Jerusalem identify with (orientation), how they navigate the issue of epistemology as both a people of African and Israelite heritage (grounding), and how they define freedom and its parameters in conversation with the larger African world they claim to be amongst (location) this dissertation analyzes major publications of the African Hebrew Israelites of Jerusalem since the 1980s. This work challenges the argument that the Afrocentric Paradigm is ill suited to appropriately study the African Hebrew Israelites of Jerusalem.
Temple University--Theses

The aim of this thesis was to investigate the ethno-history of the Church of God and Saints of Christ and African Hebrew Israelites of Jerusalem. Both religious movements were started by African Americans who passed through slavery. The former started in 1892, and the latter in the 1960s. They claimed an Israelite ancestry, and built their religious movements on what they accepted to be Israelite culture. I found the basic question to be what made these men claim an Israelite identity. I tried to answer this question by examining the cultural conditions in which the founders of the two movements found themselves when they formed the movements. The methodology that I engaged stresses that culture forges people. I found that the deracialization that the founders suffered as slaves led them to appropriate an Israelite identity. In turn, this served to restore the dignity of the African Americans.

This thesis originated from a desire to understand why Christians in the Middle Ages condoned religious violence, and how the use of force became an acceptable tool in the armoury of the Church to further its cause. Political and financial motivations aside, 1 argue that the Old Testament played a key role in the shaping of medieval thought to the point where acts of Christian violence were understood as the will of God. 1 aim to address four primary questions. In what ways did the Old Testament grow in popularity throughout the Early Middle Ages? Was there a uniformity of Old Testament influence across the main Christian kingdoms? How was the Old Testament used by Christian writers to elucidate God’s plan for the world? And lastly, how was Scripture used to add meaning to the lives of those who treasured it? The thesis shows, through a range of texts and examples, that the influence of the Old Testament was partly linked to the growth of monasticism. Early monks displayed a preference for the Hebrew Scriptures, and as monasticism spread across Europe, becoming widely popular and fashionable, so did the Old Testament. This process was encouraged by Church leaders who believed that God desired to establish a universal Christian State, acting through medieval kings and emperors who had embraced the Christian faith. Such powers, whose history and culture were steeped in warfare, identified easily with a Yahwistic view of God, one that promised divine protection in return for faithfulness. The thesis provides a deeper investigation of the connection between monasticism and the promotion of Old Testament values in the Middle Ages, and illustrates how the recurrence of Old Testament themes throughout medieval literature helped to breed a culture of Christian violence that would eventually lead to the Crusades.

Esta dissertação versa sobre o processo de construção da identidade a partir da questão religiosa de um grupo que se auto afirma Associação Evangélica da Missão Israelita do Novo Pacto Universal-AEMINPU, popularmente conhecidos como Israelitas, estabelecidos no Alto Solimões, na religião de fronteira do Brasil com o Peru. A questão principal dessa dissertação está centrada na prerrogativa de uma congregação religiosa originada no Peru adquirir uma notória expansão em meio ao espaço político e geográfico dentro deste país, e como estes dois aspectos, tanto o geográfico quanto o político, facilitaram na expansão deste movimento em terras brasileiras, alcançando assim região do Alto Solimões. De forma mais específica perceber a chegada dos primeiros Israelitas, como foram construídos, e constituídos, os primeiros espaços e a estruturação da religião no lado brasileiro. Buscou-se compreender os processos de identificação e autoafirmação dos integrantes desta religião, assim como os sentidos atribuídos à sua instalação na fronteira amazônica motivada por uma perspectiva milenarista e sua integração na sociedade benjaminense, especificamente sua inserção na economia local.
This dissertation is about the process of identity building based on a religious group called Associação Evangélica da Missão Israelita do Novo Pacto Universal-AEMINPU, locally known as Israelitas, established in the Alto Solimões region, in the Brazilian - Peruvian border. The core of this dissertation is that, in the prerogative of a religious congregation originated in Peru conquering a konwn expansion in the political and geographical aspects, it made it easy for this movement to expand throughout the brazilian land, reaching the Alto Solimões region. Specifically, perceiving the arrival of the first Israeli, how their spaces were built and conceived and their structure in the Brazilian side. We have tried to understand the processes of identification and self-assertion of the members of this religion, as well as the meaning given to their settlement in the Amazonian border, motivated by a Millenarianism perspective and their envolviment with the Benjaminian society, especially their insertion in the local economy.

African American Studies
Ph.D.
This study examines the problem of ethnic suffering and moral evil in Black Judaism. Black Judaism has been traditionally studied along anthropological and sociological lines, as a result, the core beliefs and theological issues which animate the faith tradition have not been the subject of critical study. This dissertation uses an African-American centered theoretical perspective and a black theology methodological approach to produce an autoethnography of my experiences living as a member of the Hebrew Israelite community. This study suggests that Black Judaism is best understood through an examination of the problem of black theodicy meaning the belief in an omnipotent and benevolent deity while acknowledging the historical oppression of African Americans. Black Judaism articulates a belief in black theodicy which asserts that African Americans are victims of divine punishment and must "repent" in order to experience liberation from ethnic suffering and moral evil in the form of anti-Black racism and white supremacy. This belief in deserved punishment has led Black Judaism into a state of mis-religion. By engaging in the process of gnosiological conversion I will identify the oppressive features of Black Judaism and offer corrective measures. Finally, this dissertation will discuss ways in which Black Judaism can conceive of liberation without the need for appeals to redemptive suffering. Concomitantly I will discuss the articulation of a Hebrew Israelite ethno-religious identity which is not predicated on the belief of redemptive suffering. Instead, I propose the basis for a restructuring of the core beliefs of Black Judaism based on humanocentric theism.
Temple University--Theses

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Este trabajo propone un acercamiento a la realidad de las familias de una comunidad religiosa asentada en el Trapecio Amazónico colombiano. El interés surge principalmente de la necesidad de conocer cómo poblaciones con una afiliación religiosa, que viven en la selva, conciben la salud y cuidan de ella. El concepto de cuidado en este trabajo se encuentra relacionado con el paradigma de la promoción de la salud, partiendo de la premisa de que los cuidados para la vida y para la salud son aspectos inseparables. Se hace énfasis en familias con niños por considerar a estos últimos como uno de los grupos más vulnerables en los procesos de cambio en el modo de vida y de reconfiguración de las prácticas en salud. Se describe el modo de vida de la comunidad religiosa León de Judá, así como se establecen algunos parámetros sobre lo que entienden por salud, llegando de esta manera a analizar los conceptos y prácticas en torno al cuidado de la vida y de la salud en las familias. Se trabajó con metodología cualitativa, específicamente etnografía con inmersión total en campo durante tres meses con cuatro familias. El trabajo etnográfico se realizó a través de observación participante con registro en el diario de campo, entrevistas, fotografías y se analizaron algunos documentos como el Himnario Profético. Haciendo uso de la hermenéutica en el análisis, se organizaron dos categorías émicas: salud material y salud espiritual, y dentro de cada una de ellas seis (6) subcategorías que enmarcan los cuidados cotidianos para la vida y la salud. Adicionalmente se trabajaron tres aspectos que forman parte de lo que denominé la transición entre salud espiritual y material. El trabajo permite discutir que si bien las familias de León de Judá se encuentran en condiciones precarias para su desarrollo, aspectos como la fe que profesan y el lugar dónde habitan, son de alguna manera fortalezas que les permiten sobrevivir en un ambiente comunitario. Los conceptos de salud de las familias van desde lo físico como ausencia de enfermedad principalmente y desde lo material como forma de salvación. Los cuidados físicos se enmarcan en la higiene y los alimentos entre otros, mientras los cuidados espirituales constituyen las armaduras dejadas por Dios para ser salvos.
Salvador

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The thesis is divided into three chapters: in the first one, the form and setting of Hosea 4,4-19 are studied; in the second chapter its interpretation is made and in the third one, other texts extracted from the book of Hosea are analysed, which corroborate the thesis presented from the analysis of Hosea 4,4-19, that was made in the two previous chapters. The study of Hosea avails the old prophet to speak again and we can hear him to say to his situation, as an Israelite and to represent his brothers and sisters in their hardships in Israel in the 8th century B. C. The passage chosen to be analysed shows many aspects of that life, characterized by declarations, expressions and vivid images, as to make a picture for his everyday life. And here it is the main point of the reflections about the biblical passage: an everyday life condemned by the prophet, in name of Yahweh, that covers the abuse of people through its glamour, justifications and even religion. The prophet does not condemn the Israelites, neither the women (4,13-14), but the lords of the power , which groups the priests used to belong to, for they abandoned their responsabilities in favour of people of Yahweh and followed their own interests, despite that people s losses. Reinforcing his accusations (and lamentations, vv.6 and 11), Hosea uses, metaphorically, terms as the Hebrew root hnz znh and derived words, which are understood in this thesis as being or becoming independent , for those people who dominate in the country have proceeded autonomously, far away from the Yawistic traditions which are based on true knowledge (tu^D^ da at) and instruction (hr*oT torah) of god, that can be noticed in the practice of the right (fP*v=m! mispat) and the solidarity (ds#j# hesed). Hosea neither unmask idolatric rituals with the intention of preserving religious ideas, nor concerns about practices, even those belonging to prostitution, for moralistic issues. He protests against the reality of a life condemned to be smashed by groups that, showing themselves so religious, have become, in practice, independent from Yahweh of exodus, Yahweh of poor people.
A tese divide-se em três capítulos: no primeiro, estudam-se a forma e o lugar de Oseias 4,4-19; no segundo, os conteúdos da passagem bíblica em foco; e, no terceiro capítulo, abordam-se outros textos do livro de Oseias que corroborem com a tese apresentada a partir da análise de Oseias 4,4-19, feita nos capítulos anteriores. Estudar Oseias é abrir possibilidade de dar voz, novamente, ao antigo profeta e ouvir-lhe falar para a sua situação de israelita e representar seus irmãos na dura realidade da vida em Israel no século 8º a. C. O trecho selecionado para estudo apresenta muitos aspectos dessa vida, caracterizada por declarações, expressões e imagens vívidas, como a montar um quadro do seu cotidiano. E aqui reside o ponto nevrálgico das reflexões sobre a passagem bíblica: um cotidiano condenado pelo profeta, em nome de Javé, por encobrir, por meio de suas aparências e justificativas, o abuso de pessoas, até mediante a religião. O profeta não condena os israelitas, tampouco as mulheres (4,13-14), mas os senhores do poder , dentre os quais estão os sacerdotes, por deixarem suas responsabilidades em favor do povo de Javé para seguirem seus próprios interesses, a custa desse mesmo povo. Para reforçar suas acusações (e lamentações, vv.6 e 11), Oseias se utiliza, metaforicamente, de termos como a raiz hebraica hnz znh e palavras derivadas, a qual é entendida nesta tese como ser ou tornar-se independente , pois aqueles que mandam no país, têm procedido de maneira autônoma, longe das tradições javistas pautadas no verdadeiro conhecimento (tu^D^ da at) e na instrução (hr*oT torah) de deus, que podem ser percebidos na prática do direito (fP*v=m! mispat) e da solidariedade (ds#j# hesed). Oseias não pretende desmascarar cultos idolátricos pela simples preocupação de preservar ideias religiosas, e nem se preocupa com práticas, mesmo as de prostituição, por questões moralistas. Ele protesta contra a realidade de uma vida condenada ao esmagamento por grupos que, mostrando-se tão religiosos, tornaram-se, de fato, independentes do Javé do êxodo, do Javé dos pobres.

Dissertação de Mestrado em Estratégia
No âmbito previsto no plano curricular do segundo ano do Mestrado em Estratégia, do Instituto Superior de Ciências Sociais e Políticas, propusemo-nos levar a cabo a presente dissertação intitulada “Estratégia Nacional de Segurança e Defesa: Israel de 1974 à actualidade”. O objecto de estudo em apreço é relevante, actual e acaba por, mesmo sem intenção, antecipar um certo “envolvimento pessoal”. Com o objectivo de evitar análises parcelares da realidade, procuraremos então, apresentar uma visão de conjunto da Estratégia Nacional de Segurança e Defesa em Israel desde 1974 até à actualidade, numa perspectiva que privilegia o espaço territorial ocupado pelo Estado, individualmente considerado e a sua inserção num espaço geopolítico mais amplo - o Médio Oriente. É uma problemática que toca os domínios político, estratégico, geopolítico e militar porque pela sua complexidade não pode, a nosso ver, ser abordado de outra forma que não de modo integrado. Israel é um Estado cuja organização política assenta numa democracia parlamentar, assente no sufrágio universal e na representação proporcional. A Lei de Serviço Militar (LSM) de 1986 prevê o serviço militar obrigatório a partir dos 18 anos, quer para homens quer para mulheres, e é este o contigente que constitui as denominadas Forças de Defesa Israelitas (FDI). Em virtude do sentimento de guerra instalado em Israel, um Exército por si só não constitui uma garantia de segurança e é neste contexto que surge a Mossad que, como serviço de informações que é, surge aqui equacionado como elemento potencialmente facilitador, na medida em que a sua acção pode contribuir para minimizar a insegurança instalada e enraizada, podendo ser, ainda, visto como protagonista da implementação de uma estratégia parcelar de segurança tendencialmente perfeccionista, mas integrada no todo maior que é a Estratégia Nacional. Por isso, confrontada com o perigo da aposta no enriquecimento de urânio por parte do vizinho iraniano, a Mossad “continuará a combater nas sombras, para atrasar o mais possível a tentativa da República Islâmica do Irão tornar-se uma nova potência nuclear”.
Within the framework laid down in the curriculum of the second year of the Master Course in Strategy, at the Instituto Superior de Ciências Sociais e Políticas of the Technical University of Lisbon, we carried out a research on "National Security and Defence Strategy: Israel from 1974 to the present". The subject of this study is relevant, current and eventually, even unintentionally, was responsible for the antecipation of a certain "personal involvement". With the aim of avoiding fragmented analysis of reality, we will then present an overview of the National Security and defence Strategy in Israel from 1974 to the present day in a perspective that favours the territorial space occupied by the State individually considered and their inclusion in broader geopolitical space- the Middle East. This is an issue that affects the political, geopolitical, strategic and military, because its complexity cannot, in our view, be considered in other way but an integrated manner. Israel is a parliamentary democracy based on universal suffrage and proportional representation. The Military Service Law (MSL) of 1986 defined that the military service must be compulsory taken by all men and women since they are 18 years old, and this is the contigent that makes up the so-called Israeli Defence Forces (IDF). Because of the feeling of war installed in Israel, an army alone does not constitute a guarantee of security and it is in this context that the Mossad is considered, such as information service that is, as a potentially element arises here, facilitator in order to contribute to minimize insecurity installed and rooted, still, seen as the protagonist of implementing a piecemeal strategy tend to be a prefectionist, but integrated into the larger whole that is the national strategy1. So, faced with the danger of enriched uranium process happening in Iran, the Mossad "will continue to fight in the shadows to delay as much as possible the attempt by the Islamic Republic of Iran to become a new nuclear power”.

Thesis (Ph. D.)--Ohio State University, 2002.
Title from first page of PDF file. Document formatted into pages; contains ix, 332 p. Includes abstract and vita. Advisor: Kenneth J. Andrien, Dept. of History. Includes bibliographical references (p. 310-332).

Le cadre global des persécutions juives en France, les mécanismes de la Shoah sont largement connus. Sur 330 000 Juifs qui vivaient France en 1940, 80 000 ont été victimes des persécutions d’État et des déportations. En deçà de cette histoire nationale, André Kaspi s’étonne en 1991 que des centres aussi importants que Lyon, Toulouse, Grenoble n’aient pas fait l’objet d’étude attentive et scientifique (Les Juifs pendant l’Occupation, Édition du Seuil, 1991, 150 p.). Les travaux locaux ont comblé ce manque depuis. Mais le déroulement sur le terrain au quotidien, au « ras des individus », mérite encore de faire l’objet de nouvelles investigations, sans perdre de vue la diversité des situations que l’on soit de part et d’autre de la ligne de démarcation. Lyon, en zone libre jusqu’en novembre 1942, n’est pas à considérer comme Paris occupée dès juin 1940. Dans cette étude nous n’avons eu de cesse de nous interroger sur ce qui fait les spécificités de Lyon. Globalement le sort des Juifs dans la capitale des Gaules a été proche de leurs coreligionnaires de la zone sud. Toutefois, écrire l’histoire des Juifs à Lyon de l’avant-guerre à la Libération, revient à s’intéresser à des itinéraires de vie et de survie dans une ville dont certaines caractéristiques lui sont propres. L’histoire des Juifs à Lyon de l’avant-guerre à la Libération, en plus de parler de la Shoah dans la cité rhodanienne, cherche à raconter les ondes de choc d’une Europe en guerre sur les individus pour comprendre ce qui leur arrive. C’est en étant plus attentifs au tissu de la vie quotidienne, dans sa diversité individuelle que nous nous proposons dans cette étude de restituer la dimension humaine d’un monde qui a été au bord du gouffre
The global framework of the Jew's persecutions in France as well as the mechanisms of the Shoah are widely known. 80 000 Jews out of the 330 000 who were living in France in 1940 have been the victims of state persecutions and deportations. On this side of this national history, Andre Kaspi was surprised in 1991 at seeing that cities as populated as Lyon, Toulouse or Grenoble had not been given an active and scientific consideration (Les Juifs pendant l'Occupation, Édition du seuil, 1991, 150 p.). Local research have since then enabled to address this lack. However, the daily course of operations, as close as possible to each individual, still deserves to be submitted to new investigations, without losing sight of the diversity of situations on both sides of the line of demarcation. The city of Lyon, which was within the unoccupied zone until November 1942, is not to be compared with the city of Paris which had been occupied from June 1940.In this essay, we kept wondering about the causes related to the specificities of the city of Lyon. On the whole, the fate of the Jews in the capital of the Gauls was almost the same as for their co-religionists in the south zone. Nevertheless, writing about the history of the Jews in Lyon from the pre-war years to the Liberation comes down to taking an interest in different journeys though life and survival within a city which has its own features.Besides tackling the Shoah in the Rhone city of Lyon, the history of the Jews in Lyon from the pre-war years to the Liberation, also aims at telling about the shock waves experienced by individuals in a Europe in war and perceiving what was happening to them. By paying more attention to the fabric of daily life seen in its individual diversity, we thereby intend to reconstruct the human dimension of a world which was once on the brink of the abyss

L'elaborato concerne la Pia Casa dei Catecumeni di Firenze e quella di Livorno nel XIX secolo, indagate attraverso approfondite ricerche d'archivio, opportunamente presentate dopo una panoramica relativa all'età moderna. Quindi è stato descritto il rapporto delle varie comunità ebraiche toscane e in particolare di quelle di Firenze e Livorno con tali istituti, considerando sia i singoli membri delle Università Israelitiche toscane, sia le comunità ebraiche in quanto istituzioni.

Tese de Doutoramento em Ciências da Educação na especialidade de Educação Intercultural apresentada à Universidade Aberta
O KIBBUTZ é um modelo societal, tipicamente israelita, que transformou a sua essência original utópica numa realidade social de vida comunitário-colectiva plenamente integrada na sociedade israelita global. Representando apenas cerca de 2,2% da população israelita, este micro-cosmos sócio-cultural, económico e educacional, depois de depurado das suas ortodoxias e fundamentalismos politico-ideológicos e religiosos, (anos 70-90), apresenta-se, nos dias de hoje, aos judeus, não só israelitas, mas também diaspóricos, como uma forte alternativa á vida urbana. O processo de descolectivização do Kibbutz, advindo da transformação da sua economia, tipicamente agrária, numa economia industrial de gestão capitalista dos meios de produção e da instauração do sistema meritocrático no seu seio, tornou o princípio de igualdade, “a cada um segundo as suas necessidades, a cada um segundo as suas capacidades”, passível de várias interpretações que deram ao Kibbutz contemporâneo uma nova imagem e um novo sentido ontológico à sua existência. Neste Kibbutz restaurado e modernizado, a família tradicional, também ela recuperada dos escombros de um “non-familistic Kibbutz system”, sionista-socialista que perdurou durante décadas, (anos 20-90 – Federação Kibbutzim HaArtzi), reocupou o seu lugar-centro na vida colectiva que já lhe havia sido outorgado aquando da fundação do primeiro Kibbutz - Degania. Esta reermegência da família Kibbutznik e a recuperação do status da mulher-mãe heverat (membro feminino do Kibbutz), estilhaçou toda a lógica comunialista da Chinush Meshutaf (Educação Colectiva), e da Beit Yeladim Linah Meshutefet (Casa da Criança – pernoitação colectiva), transformando-a numa Beit Yeladim Linah Mispachti (Casa da Criança – pernoitação na Casa de Família) aberta ao exterior e adaptada às mais modernas exigências didáctico-pedagógicas da modernidade educativa israelita. O Estudo cujo design metodológico é marcadamente qualititivo, humanístico-naturalista e descritivo, sustenta-se no paradigma da análise, interpretação e significação indutivo-exploratória de múltiplas e diversificadas fontes. Nele, todos os vectores da pesquisa e da problematização da temática-problemática estudados em três diferentes protótipos de federações Kibbutzim, (TAKAM, HaArtzi ; HaDati ), convergem para inter-implicação dos seus dois principais constructos, a família e a educação (intercultural) da criança em meio predominantemente multicultural. Embora sempre redutíveis à dimensão da amostra, as mais contundentes conclusões do Estudo reiteram que o Kibbutz hodierno é uma comunidade-escola inclusiva de todas as diferenças e uma ilha de tolerância onde se faz a experiência pedagógica da alteridade. O Kibbutz hodierno não subsistiria, tal como subsistiu durante décadas, sem a implicação directa da mulher-mãe na educação intercultural da criança, já não orientada para a formação exclusiva do homo Kibbutznikus, mas para a educação da criança nos valores da cidadania universal.
The Kibbutz is a model of society, typically Israelite, which was transformed from its original utopic essence into a collective community lifestyle, commonly integrated in the global Israelite society. Representing only about 2.2% of the Israelite population, this minority, both in the economic and educational sense, after having been deprived of its orthodox and fundamentalist religious and political ideologies (years 70-90), today, is for the Jews, not only for the Israelites, a strong alternative to urban life. The development process of the Kibbutz began with the transformation of its economy, typically farming, into an industrial economy with capitalist style management began the principle of equality, "to each according to his needs, to each according to his abilities", resulting in various interpretations, which gave the contemporary Kibbutz a new image and a new reason for its existence. In this restored and modernized Kibbutz, a traditional family, also out of the "non-familistic Kibbutz system" sionist-marxist which lasted decades in at least some Kibbutzim (years 20-90 – HaArtzi Kibbutzim Federation) again took central stage in collective life, just as it was in original Kibbutz formed - Degania. The reemergence of the Kibbutz family and the return of the status of woman-mother heverat (Kibbutz female-member) expanded all communal logic of the Chinush Meshutaf (collective education), and of the Beit Yeladim Linah Meshutefet (children's house collective – day and night), turning it into a Beit Yeladim Linah Mispachti (children's house - family house ), open to the exterior and adopting modern Israelite methods of education. The study, with a remarkably qualitative, humanistic-naturalist and descriptive methodological design, is supported by the analysis interpretation and inductive-exploratory signification of multiple and diversified sources. In our study all the research and problematization vectors of the theme, studied in three different prototype Kibbutzim Federations (TAKAM, HaArtzi ; HaDati ), converge towards the inter-implication of their most important constructs the family and the intercultural child education in a predominant multicultural field. The most sharp conclusions of this work (although reduced to the dimension of a sample) reiterate that the Kibbutz today is an inclusive community-school of all differences and an island of tolerance where the pedagogical experience of otherness is done. The Kibbutz of our times would not stand, as it happened during decades, without the direct implication of the woman-mother in the child intercultural education, not directed towards an exclusive formation of the homo Kibbutznikus, but to the child education in the universal citizenship values.
Le KIBBOUTZ est un modèle sociétaire typiquement israélien qui a transformé son essence originelle utopique en une réalité sociale de vie communautairo – collective pleinement intégrée dans la société israélienne globale. Représentant à peine 2,2 % de la population israélienne, ce microcosme socio-culturel, économique et éducationnel, une fois épuré de ses fondamentalismes politico-idéologiques et religieux (années 70-90), se présente de nos jours, aux juifs, et pas seulement israéliens mais aussi diasporiques, comme une alternative forte à la vie urbaine. Le processus de décollectivisation du KIBBOUTZ issu de la transformation de son économie, typiquement agraire en une économie industrielle de gestion capitaliste des moyens de production, et de l’instauration en son sein du système méritocratique, a changé le principe de l’égalité, «à chaque seconde ses nécessités, à chaque seconde ses capacités», passible d’interprétations diverses qui ont donné au Kibboutz contemporain une nouvelle image et un nouveau sens ontologique à son existence. Dans ce Kibboutz restauré et modernisé, la famille traditionnelle, elle aussi récupérée des décombres d’un «non-familistic Kibbutz system», sioniste-sociatiste qui a perduré pendant des décennies (années 20-90 - Fédération Kibboutzim HaArtzi), a repris sa place centrale dans la vie collective qui aurait du lui être octroyée dès la fondation du premier Kibboutz, Degania. Cette réémergence de la famille Kibboutznik et la récupération du statut de la femme-mère heverat (membre-femme du Kibboutz), a éclaté toute la logique communaliste de la Chinush Meshutaf (éducation collective), et de la Beit Yeladim Linah Meshutaf (Maison de l’Enfant – gîte collectif), la transformant en une Beit Yeladim Linah Mispatchi (Maison de l’enfant - gîte dans la Maison de Famille) ouverte sur l’extérieur et adaptée aux exigences didactico- pédagogiques les plus avancées de la modernité éducative israélienne. L’étude dont le design méthodologique est nettement qualitatif, humanistico- naturaliste et descriptif, s’appuie sur le paradigme de l’analyse, interprétation et signification inductivo-explorative de sources multiples et diverses. Dans cette étude, tous les vecteurs de la recherche et de la problématisation de la thématique –problématique observés sur trois différents prototypes de fédérations Kibboutzim, (TAKAM, HaArtzi ; HaDati ) convergent vers une inter-implication de ses deux principaux supports, la famille et l’éducation (interculturelle) de l’Enfant en milieu à prédominance multiculturelle. Bien que toujours réductibles à la dimension d’échantillon, les conclusions les plus évidentes de l’étude réitèrent le fait que le Kibboutz d’aujourd’hui est une communauté-école inclusive de toutes les différences et un îlot de tolérance où se fait l’expérience pédagogique de l’autrui. Le Kibboutz moderne ne tiendrait pas comme il a tenu pendant des décennies sans l’implication directe de la femme-mère dans l’éducation interculturelle de l’enfant, non plus orientée vers la formation exclusive du homo Kibboutznikus, mais vers l’éducation de l’enfant aux valeurs de la citoyenneté universelle.

This study searches for the origin and history of the concept of individual accountability and the reason for its absence in the African Traditional Religion framework. This search begins in the Axial Age (800-200 BCE), and discusses ancient Israel's Axial Age and its Axial Hebrew prophets' response models. The study tracks the introduction of Axial ideals to South Africa, via Christianity since 1826, and examines the Xhosa prophets' response models to their Axial context. The Social Christians attempts to impart Axial ideals during the period of segregation and the Tuskegeean response model are also examined. The similarities between ancient Israel and South Africa as revealed by Biblical archaeology, underlie this study's call for the utilisation of the power of religions such as Christianity, and of South Africa's religious elite, to rapidly alter current maladaptive beliefs within the African Traditional religious framework that impedes Africans' ability to adopt individual accountability.
Biblical and Ancient Studies
M. A. (Biblical Archaeolgy)