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Adamczewski, Przemysław. "The Jewish–Tat Relations and the Issue of Mountain Jews Identity (Part I)". Iran and the Caucasus 25, n.º 1 (22 de abril de 2021): 29–47. http://dx.doi.org/10.1163/1573384x-20210105.
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The aim of this article is to present mainly those aspects of the interviews that concerned the relationship of Mountain Jews to the Tats. In addition, issues regarding the language, identity, and relations of Mountain Jews with other ethnic groups are discussed. The article is based on interviews that were conducted as part of a research project “Between the Caucasus and Jerusalem: Mountain Jews in the Dialogue of Cultures” carried out by the “Sefer” Center for University Teaching of Jewish Civilization. This project aims to explore the history, culture, and identity of Mountain Jews. So far, two scientific expeditions have taken place—one in August 2018 and another in August 2019, both to southern Dagestan. Participants of the expedition were divided into two groups—epigraphic and ethnographic. The task of the ethnographic group was to conduct interviews with representatives of the Mountain Jew community living in southern Dagestan. In 2018, these were conducted in Derbent and Nyugdi. In 2019, interviews were conducted with Mountain Jews living in Derbent, in Nyugdi and with inhabitants of Dzhalgan.
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Frassetto, Michael. "Augustine's Doctrine of Witness and Attitudes toward the Jews in the Eleventh Century". Church History and Religious Culture 87, n.º 3 (2007): 287–304. http://dx.doi.org/10.1163/187124107x232435.
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AbstractThroughout the Middle Ages Augustine of Hippo's doctrine of witness shaped theological attitudes toward the Jews and moderated Christian behavior toward them. Despite the importance of this doctrine, Christian authors sometimes turned away from the doctrine to create a new theological image of the Jew that justified contemporary violence against them. The writings of Ademar of Chabannes (989-1034) demonstrate the temporary abandonment of Augustine's doctrine during a time of heightened apocalypticism and attacks on the Jews. Ademar's writings thus reveal an important moment in the history of relations between Christians and Jews in the Middle Ages.
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Goldschmidt, Roee. "The Non-Jew in Kabbalistic Literature by the Circle of Sefer Ha-Temunah and Its Influence in Eastern Europe". AJS Review: The Journal of the Association for Jewish Studies 48, n.º 1 (abril de 2024): 201–25. http://dx.doi.org/10.1353/ajs.2024.a926090.
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Abstract: Over the centuries, the religious images and discourse that shaped the image of the Other affected the intricate web of relations between Jews and non- Jews, generating a range of attitudes toward non- Jews in various periods and locations. Interestingly, several eastern European kabbalistic homilies reveal a moderate approach toward non- Jews, arguing for an essential spiritual partnership. Their authors adopted esoteric traditions that diverge from the radically polemical, negative attitude of the Zohar and the kabbalists of sixteenth- century Safed, according to which the non- Jew is the ultimate Other: evil, impure, and even demonic. Despite the important role of the Safed traditions in molding kabbalistic thought, these kabbalists propounded ideas found in works by the circle of Sefer Ha- temunah. These texts served as the basis on which some eastern European kabbalists justified a new attitude toward the surrounding non- Jews, making them spiritual partners in the messianic process.
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Cohen, Yitshak. "Rabbi Meir Simcha of Dvinsk and His Attitude toward Gentiles". Review of Rabbinic Judaism 17, n.º 2 (13 de agosto de 2014): 218–51. http://dx.doi.org/10.1163/15700704-12341269.
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This article examines various issues in R. Meir Simha Hacohen’s (rms) halakhic approach toward gentiles. His approach demonstrates innovation, and it attests mostly to moderation and an effort to reach a compromise with gentiles. We see that his halakhic and judicial approach does not advocate a complete detachment between Jews and gentiles; on the contrary, it encourages increased relations between them. On all the issues examined here, where the Halakhah could be interpreted in a strict manner or leniently, rms follows the approach that facilitates relations between Jews and gentiles. His position is consistent and forms a broad fundamental approach according to which, whenever it is possible to set the laws governing the relations between Jew and gentiles on an even footing, one should make an effort to do so. The article exposes several broad principles in rms’s attitude toward gentiles, for example, the rationale that distinguishes between religious matters and worldly affairs. The laws governing the latter apply to gentiles as well and are identical for gentiles and Jews. The article also shows that rms issued a series of rulings aimed at compromising with gentiles and bringing Jews and gentiles closer together. The article explains rms’s approach of meeting gentiles half way by examining the historical and sociological circumstances within which he acted, including the fact that in Eastern Europe his Jewish circle did not perceive itself as self-referential and conservative. This enabled rms to develop his moderate approach.
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Tabory, Ephraim. "RELATIONS BETWEEN RELIGIOUS AND NONRELIGIOUS JEWS IN ISRAEL". Social Behavior and Personality: an international journal 19, n.º 2 (1 de enero de 1991): 133–42. http://dx.doi.org/10.2224/sbp.1991.19.2.133.
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This study investigates the cognitions, attitudes and behavioral intentions concerning interpersonal contact between nonreligious and religious Jews in Israel. The hypothesis examined is that distance from Jewish tradition is related to a negative orientation regarding questions of state and religion, tolerance for demands on the part of observant Jews to further religious goals on the state level, and the social distance between religious and nonreligious Jews. The data for this study are based on closed ended questionnaires completed by 671 Jewish male and female Israeli university students. The findings indicate that those who identify themselves as more religious observe more ritual, have a more positive orientation toward an intertwining of religion and state on a macro level and to the specific demands for the observance of religious life in the public sector, and prefer contact with religious persons over contact with nonreligious persons. At the same time, the social contacts between the religious and nonreligious are characterized by more informal than formal isolation. These findings are discussed with regard to the question of social integration among Jews in Israeli society.
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Shpirt, Andrey. "Live and Die in the Village. Relations Between Jews and Peasants in the Eastern Part of the Polish-Lithuanian Commonwealth in the 17th Century". Slavic & Jewish Cultures: Dialogue, Similarities, Differences, n.º 2018 (2018): 92–114. http://dx.doi.org/10.31168/2658-3356.2018.8.
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The article is devoted to the social and legal status of PolishLithianian Jews in rural areas and their relations with peasants or Christian population during the 17th century. The author discusses both legal and social problems, as well as the role of religion in the interfaith relations and its contribution to economic developement. The penetration of Jews into the village and their appearance in local markets indicate their active role in the country's economy. The life of Jews in rural areas has also opened up new opportunities for Jewish-Christian relations in the socio-cultural sphere.
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Al-Qasem, Anis Mustafa. "Arab Jews in Israel: the struggle for identity and socioeconomic justice". Contemporary Arab Affairs 8, n.º 3 (1 de julio de 2015): 323–38. http://dx.doi.org/10.1080/17550912.2015.1054613.
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This article is based on a study in Arabic by author that formed the final chapter of the book Yahud al-bilad al-‘arabiyyah (The Jews of the Arab Countries) by the late Palestinian historian Khairiyyah Qasimiyyah. It examines the problem of identity among Jews of Arab origin in Israel and the resurgent use of the term ‘Arab Jew’ used by Jewish academics and activists in Israel. It also considers the issues of discrimination and socioeconomic injustice against the Arab Jewish community since the early history of Israel. Finally, it discusses the potential for joint action by Arab Jews and Palestinians for the cause of social justice and pluralism in Israel.
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Smith, Helmut Walser. "The Discourse of Usury: Relations Between Christians and Jews in the German Countryside, 1880–1914". Central European History 32, n.º 3 (septiembre de 1999): 255–76. http://dx.doi.org/10.1017/s0008938900021130.
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Most historians are aware that the charge of usury belongs to the standard arsenal of both traditional anti-Judaism and modern forms of anti-Semitism (if indeed one accepts the validity of this distinction). More recently, historians and scholars of literature have considered the way in which usury was a powerful simile—the usurer as Jew—and as such central to the cultural history of learned and popular forms of anti-Semitic prejudice. In the essay that follows, I do not intend to further document the history of this prejudice in the realm of print culture. Rather, I will explore the way in which its central assumption (namely that Jews and Christians possessed radically different and religiously specific conceptions of work and trade) configured, entered into, and also obfuscated rural relations between Christians and Jews.
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Podbersič, Renato. "Izvoljeni ali prekleti? Med zavračanjem in sprejemanjem: katoliška Cerkev na Slovenskem in Judje". Res novae: revija za celovito znanost 4, n.º 1 (junio de 2019): 56–79. http://dx.doi.org/10.62983/rn2865.191.3.
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In the introductory part this article provides a synthesis of the complex relations between the Catholic Church and the Jews through the centuries and the “causes” for the Church’s perception of the Jewish difference. The following part shows a wide range of relations between the Slovenes and Jews: from refusal or misunderstanding of the Jews, i.e. anti-Semitism in our country, to the Jewish adjustment or conversion to the Catholic faith in the first half of the 20th century. The attempts to rescue Jews by the high representatives of the Catholic Church in the so-called Ljubljana Province (Bishop G. Rožman) and the region of Gorizia/Gorica (Bishop C. Margotti) during the Holocaust are also presented.
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Khderi, K. Y. "ROLE OF HOLOCAUST IN GERMAN-ISRAELI RELATIONS". MGIMO Review of International Relations, n.º 4(49) (28 de agosto de 2016): 137–47. http://dx.doi.org/10.24833/2071-8160-2016-4-49-137-147.
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Relations between Berlin and Tel Aviv are unique. They occupy a special place in the foreign relations of Germany because of the "historic responsibility" o f the Germans for the Holocaust - the genocide of 6 million Jews during the time of National Socialism. The Germans certainly learned a lesson from its past. For 70 years they have been demonstrating to the entire world its good intentions, and did everything possible in order to atone for the suffering of Jews. Today, among the Germans one can observe some fatigue of the theme. There is an increasing desire to leave the topic in the past and to develop relations with Israel, which is not based on the need to make concessions because of the fear of being convicted of a tragic chapter in the history. The same cannot be said about the Jews, who do not forget to remind Berlin about its "special historical responsibility." We can assume that in the short and medium term, the Holocaust will determine the development of relations between Berlin and Tel Aviv.
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Lodh, Sayan. "A CHRONICLE OF CALCUTTA JEWRY". vol 5 issue 15 5, n.º 15 (27 de diciembre de 2019): 1462–69. http://dx.doi.org/10.18769/ijasos.592119.
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Studies conducted into minorities like the Jews serves the purpose of sensitizing one about the existence of communities other than one’s own one, thereby promoting harmony and better understanding of other cultures. The Paper is titled ‘A Chronicle of Calcutta Jewry’. It lays stress on the beginning of the Jewish community in Calcutta with reference to the prominent Jewish families from the city. Most of the Jews in Calcutta were from the middle-east and came to be called as Baghdadi Jews. Initially they were influenced by Arabic culture, language and customs, but later they became Anglicized with English replacing Judeo-Arabic (Arabic written in Hebrew script) as their language. A few social evils residing among the Jews briefly discussed. Although, the Jews of our city never experienced direct consequences of the Holocaust, they contributed wholeheartedly to the Jewish Relief Fund that was set up by the Jewish Relief Association (JRA) to help the victims of the Shoah. The experience of a Jewish girl amidst the violence during the partition of India has been briefly touched upon. The reason for the exodus of Jews from Calcutta after Independence of India and the establishment of the State of Israel has also been discussed. The contribution of the Jews to the lifestyle of the city is described with case study on ‘Nahoums’, the famous Jewish bakery of the city. A brief discussion on an eminent Jew from Calcutta who distinguished himself in service to the nation – J.F.R. Jacob, popularly known as Jack by his fellow soldiers has been given. The amicable relations between the Jews and Muslims in Calcutta have also been briefly portrayed. The research concludes with the prospect of the Jews becoming a part of the City’s history, peacefully resting in their cemeteries. Keywords: Jews, Calcutta, India, Baghdadi, Holocaust
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Braybrooke, Marcus. "The Pastor's Opportunities XVII. Relations with Jews". Expository Times 99, n.º 11 (febrero de 1988): 324–27. http://dx.doi.org/10.1177/001452468809901102.
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Blumell, Lincoln. "A Jew in Celsus' True Doctrine? An examination of Jewish Anti-Christian polemic in the second century C.E". Studies in Religion/Sciences Religieuses 36, n.º 2 (junio de 2007): 297–315. http://dx.doi.org/10.1177/000842980703600206.
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One of the major obstacles to presenting a more balanced assessment of Jewish-Christian relations in the 2nd century C.E. is the virtual absence of Jewish literary sources for the period. Though Jews figure prominently in the writings of the 2nd century Church Fathers and later Christian Apologists, it is becoming increasingly evident in scholarship that these texts portray Jews in a tendentious manner, often reveal more about Christian self-definition than they do about either Jews or Judaism, and tend to talk at Jews more than they talk with Jews. Nevertheless, there is one oft-neglected work that might help to remedy these problems and contribute to a better understanding of Jewish perceptions of Christianity in the 2nd century. There is reason to believe that embedded within Celsus' True Doctrine are authentic Jewish arguments against Christianity. This article presents a source-critical analysis of Celsus, analyzing the nature of Celsus' debt to 2nd-century Jewish sources and their significance for Jewish-Christian relations at that time.
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Freudenthal, Gad. "Court Jews, Printers, Book Publishing, and the Beginning of the Haskalah in the German Lands: The Life History of the Wulffian Printing Press as a Case-Study". European Journal of Jewish Studies 12, n.º 1 (5 de abril de 2018): 1–55. http://dx.doi.org/10.1163/1872471x-11211040.
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Abstract This article presents the history of a printing press that operated at several places near Berlin during the first half of the eighteenth century, culminating in the epoch-making reprinting of Maimonides’ Guide of the Perplexed in 1742. The press was established in Dessau in 1694 by the court Jew Moses Wulff (1661–1729), and was run by several printers, notably the convert Israel b. Abraham (fl. 1715–1752). Using the trajectory of the Wulff press as a case study, I examine the relations between scholars, patrons of learning (especially court Jews), printers, and book publishing. The inquiry will highlight the considerable role that court Jews played in shaping the Jewish bookshelf, notably by choosing which books (reprints and original) would be funded. Surprisingly perhaps, although court Jews were in continuous contact with the environing culture, they did not usually favor the printing of non-traditional Jewish works that would favor a rapprochement.
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Imiłowska-Duma, Aleksandra. "Stosunki polsko-żydowskie we Lwowie w latach 1918 – 1919 (wybrane zagadnienia)". Pomiędzy. Polonistyczno-Ukrainoznawcze Studia Naukowe 3, n.º 1 (2017): 117–34. http://dx.doi.org/10.15804/ppusn.2017.03.09.
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Polish-Jewish relations in Lviv 1918 – 1919 (selected issues). During World War I Lviv became a field of struggle between Poles and Ukrainians for the possession of the city. During the conflict Jews declared to be neutral. Nevertheless, when the Polish army took over the city, anti-Jewish riots started. Jews were, mainly falsely, believed to support Ukrainians. The pogrom lasted for two days (Nov 22 – 23 1918) and had a strong negative effect on the Polish-Jewish relations. Another important issue was the question of equality for Jews. Most of the Jewish political parties in Lviv understood and supported the demand. Poles, for various reasons, could not agree to grant Jews with a national-cultural autonomy. For the public opinion in Poland, the Jewish struggle for equality was only another example of their hostility towards the Polish state.
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Rabin, Shari. "Jews in Church: Rethinking Jewish-Christian Relations in Nineteenth-Century America". Religions 9, n.º 8 (3 de agosto de 2018): 237. http://dx.doi.org/10.3390/rel9080237.
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Studies of Jewish-Christian relations in the nineteenth century have largely centered on anti-Semitism, missionary endeavors, and processes of Protestantization. In this literature, Jews and Judaism are presented as radically separate from Christians and Christianity, which threaten them, either by reinforcing their difference or by diminishing it, whether as a deliberate project or as an unconscious outcome of pressure or attraction. And yet, Jews and Christians interacted with one another’s religious traditions not only through literature and discussion, but also within worship spaces. This paper will focus on the practice of churchgoing by Jewish individuals, with some attention to Christian synagogue-going. Most Jews went to church because of curiosity, sociability, or experimentation. Within churches, they became familiar with their neighbors and with Christian beliefs but also further clarified and even strengthened their own understandings and identities. For Jews, as for other Americans, the relationship between identification and spatial presence, belief and knowledge, worship and entertainment, were complicated and religious boundaries often unclear. The forgotten practice of Jewish churchgoing sheds light on the intimacies and complexities of Jewish-Christian relations in American history.
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Luneva, Anna A. "“Insiders” and “Outsiders” in Early Christianity in the Light of New Anthropological Theories". Chelovek 33, n.º 1 (2022): 159. http://dx.doi.org/10.31857/s023620070019080-5.
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The article represents the problem of the development of early Christian anti-Judaism using the methods of Cognitive Science of Religion and Social Anthropology. This approach allows us to consider the early Christians anti-Jewish writings of 2nd — 3rd CE from another angle and to explain the reasons of emerging of anti-Judaism in a new way. In the works of early Christian authors Jews were always shown as “Others” (Outsiders) opposed to “Us” (Insides) — Christians. The image of Jew was stereotyped and passed through the Christian writings. Jews were characterized as deicides and apostates with worthless rites. They also caused troubles for Christians. At the same time Christians were depicted as new, eternal Israel, their New law replaced the Old law of Jews. For Christians “Us” were those, who rejected carnal sacrifices of Jews, circumcision and Shabbat day. Cognitive Science and Social anthropology explains humiliation of “Others” and exaltation of “Us”, pointing out that inter-group conflict emerge while groups have a common goal. At the same time, fear of “Other” makes inner-group connections stronger. Stereotypes and prejudices are the result of such inter-group communication. Stereotypes transmit, develop and strengthen within the group. Jewish-Christian relations of Antiquity are one of the examples of the conflict inter-group communication. Ancient anti-Jewish treatises demonstrate the growing of antipathy to Jews by Christians under the forming stereotypes.
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Kaplan, Marion. "Friendship on the Margins: Jewish Social Relations in Imperial Germany". Central European History 34, n.º 4 (diciembre de 2001): 471–501. http://dx.doi.org/10.1163/15691610152988017.
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Historians who look at the stark contrast between the spectacular successes of Jews in late nineteenth-century Germany and their horrific end in the Holocaust only a few decades later continue to argue about the relative success or failure of Jewish integration into German society. Were Germany's 600, 000 Jews — only 1 percent of the population — fully integrated or not? Did they have non-Jewish friends or not? Were they accepted or were they strangers in their own land?
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Shepkaru, Shmuel. "JEWISH-ARAB RELATIONS THROUGH THE LENSE OF ISRAELI CINEMA; THEN AND NOW". Levantine Review 2, n.º 1 (31 de mayo de 2013): 66. http://dx.doi.org/10.6017/lev.v2i1.5083.
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Israeli cinema has presented different aspects of the relationship between Israeli Jews and Arabs. These aspects encompass topics such as personal friendships and conflicts, homosexual and heterosexual affairs, gender issues, politics and wars, and questions of identity. This article focuses on the presentations of the relationships between Jews and Arabs and their desire for normalization and peace.
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Kokosh, Artem. "The Appeal of Jews Societies and Organisations of Ukrainian Nationaists’ Heroism as a View in History". Universum Historiae et Archeologiae 5, n.º 1-2 (30 de diciembre de 2022): 92. http://dx.doi.org/10.15421/26220511.
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Today, Ukrainian-Israeli relations are characterized by a certain coolness and extremely limited statements. Against the background of Russian aggression, Israel's position on the war in Ukraine is a cautious diplomatic game, on the one hand, expressing support for the sovereignty of Ukraine, on the other – refusing to provide heavy weapons to fight against Russian troops that have launched a full-scale invasion of Ukraine. Not the last role in the diplomatic relations between the states was played by the factor of historical memory, which is determined by Israel's stereotypical ideas about the anti-Semitism of the Ukrainian people, despite the fact that Ukraine itself occupies one of the leading positions in terms of the number of righteous people in the world who saved the lives of Jews during the Nazi occupation of Ukraine. The purpose of the article is an attempt to solve the problem of Ukrainian anti-Semitism and the formation of a mistaken attitude of Jews to Ukrainian nationalism using one example from recent history. The main results of the research are that the modern social relations of Ukrainians and Jews of Ukraine, which are transferred to the plane of foreign relations, are built on the basis of historical prejudices. The erroneous interpretation of Ukrainian nationalists as anti-Semites, one-sidedness in the perception of reality leads to speculation about the state policy of Ukraine in matters of national consciousness. Reviewing the history of Ukrainians and Jews allows us to clearly answer questions about anti-Semitism and destroy stereotypes. The conclusions of the research are responded to the set goal and the proposed hypothesis of the research. It has been proven that the history of relations between Ukrainians and Jews was complex, filled with conflicts and manifestations of violence on both sides. At the same time, manifestations of mass anti-Semitism of Ukrainian nationalists are denied. Contrary to erroneous judgments, the facts of the hiding of Jews among Ukrainian nationalists, the forgery of passports and peaceful co-existence in the 20th century are cited. The originality of the study lies in the successful combination of the historical and modern components of the problem, which can serve as a source for studying the foreign relations of both states. The novelty of the analytical study clearly follows from the presented material – an attempt to review the history of relations between two peoples in Ukrainian history to explain contemporary social challenges.
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Khezri, Haidar. "Kurds, Jews, and Kurdistani Jews: Historic Homelands, Perceptions of Parallels in Persecution, and Allies by Analogy". Religions 13, n.º 3 (17 de marzo de 2022): 253. http://dx.doi.org/10.3390/rel13030253.
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This article highlights the positive relations between the Jewish and the Kurdish nations, maintained mainly by Kurdistani Jews until their displacement to Israel in the mid-20th century. These positive relations have been transmitted through their oral traditions, documented by both communities and travelers to Kurdistan, and validated by several scholars who studied the Jews of the region, Kurdistan, and Jewish-Kurdish relations. The dearth of historical documentation of both societies has resulted in a ‘negative myth’ used by the enemies of the Kurds and the Jews to dehumanize them before the 20th century, and therefore delegitimizing their right to statehood in modern times. From the 16th century onward, there is more solid evidence about the Kurdistani Jews and their relations with Kurdish neighbors. There are considerable and certain parallels between the two nations in terms of their oral traditions as well as linguistic and literary practices. The historical ties between the Jews and their neighbors in Kurdistan formed a fruitful ground for the relations between the Jewish people of Israel and the Kurds since 1948. Despite the exodus of almost the entire Kurdistani Jewish population to the State of Israel, Kurdistani Jews have largely retained their identity, culture, and traditions and have effectively influenced Israel’s policy towards the Kurds. The often-secret relations between the Kurdish movement in Iraq and Israel since 1960 played an important role in the global security policy of the Jewish nation in the Middle East, and in effect served to keep Baghdad from becoming involved in the Arab-Israeli conflict on one hand, and allowed the Kurdish liberation movement in Southern/Iraqi Kurdistan to survive on the other. These ties were reinforced by the sense of a common fate and struggle for statehood, persecution and genocides, feeling of solidarity, mutual strategic interests, humanitarian and economic dimensions, in post-1988 Halabja Massacre, the operation of the US led coalition against Iraq in 1991, and 2003 Invasion of Iraq. Since the Arab Spring, the military interventions against the self-proclaimed caliphate, Islamic State (IS), and the referendum for an independent Kurdish state in northern Iraq in 2017, this relationship allegedly has extended to include the relationships between Israel and the Kurds in Western/Syrian and Eastern/Iranian Kurdistan as well. Notably, Israel was the only state that publicly supported the creation of an independent Kurdish state. With all the development the Kurdish question has paved in the 21st century, the article concludes that the majority of the Kurds of the 21st century can be described as a ‘pariah people’ in Max Weber’s definition and meditation of the term and Hannah Arendt’s ‘rightless’, who ‘no longer belong to any community’, while describing the different aspects of the political, economic, and cultural calamity of Jews, refugees, and stateless people at the beginning of the 20th century.
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Litvinenko, Pavel Valerievich. "Conversion of Jews to Islam in Pre-Revolutionary Central Asia". Islamovedenie 13, n.º 2 (30 de junio de 2022): 18–29. http://dx.doi.org/10.21779/2077-8155-2022-13-2-18-29.
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The paper is devoted to the problem of relations between Jews and Muslims in Central Asia. The author notes that in spite of their plight Jews played an appreciable role in the economic life of regional khanates. Jews dominated in manufacture and trade in silk, and some of them were engaged in usury forbidden by Islam. They were wealthy enough to lend money to Moslems, including gover-nors of local khanates. The result of the long coexistence of Jews with dominant Muslim pop-ulation was that some of them were converted to Islam. Such Jews were referred to as chala. With the arrival of Russia to the region, chala began to return to their original faith. The authorities of Russian Turkestan were accepting of it and granted Jews many rights and freedoms. However, though they did not get any special preferences, the trend of Jews converting to Islam remained. The author concludes that part of Jews converted to Islam for selfish reasons.
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Mrozek, Kinga Anna. "Stosunek Kościoła katolickiego do żydów w czasie pontyfikatu Grzegorza IX (1227-1241). Analiza problemu na podstawie C. 1-19, X, V, 6". Studia Europaea Gnesnensia, n.º 13 (15 de junio de 2016): 37–57. http://dx.doi.org/10.14746/seg.2016.13.2.
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The chief purpose of the article is to show the position of the Catholic Church towards Jews, as manifested in a selected fragment of Decretales of Gregory IX. Medieval canon law regulated the relations between Christian and Jews in the domains of cult and everyday life. The 19 canons which the relevant fragment comprises were assigned to three categories: laws relating to cult, laws concerning economic issues, and laws providing for the protection of Jews.
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Abulafia, David. "Minorities in Islam: reflections on a new book by Xavier de Planhol". European Review 7, n.º 1 (febrero de 1999): 93–103. http://dx.doi.org/10.1017/s1062798700003768.
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The geography and history of the minorities living under Islam is the subject of a new book by the noted French scholar Xavier de Planhol. This article sets Planhol's work in the context of 14 centuries of Islamic rule over non-Muslim groups. Islam itself was initially the religion of a minority, a fact that helped determine its treatment of Jews, Christians and some other groups as tolerated ‘Peoples of the Book’. Islam conceived of a society in which non-Muslims had a place, as second class citizens, whereas medieval Christendom saw the Jew or Muslim as an outsider who could not be part of society in a real sense. For the Jews in particular, the meeting with Islam was enormously stimulating, and occasional derogatory remarks about Jews, or bouts of persecution, bore no comparison with western anti-Semitism.
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Bornstein-Makovetsky, Leah. "Extramarital Relations among Jews in the Ottoman Empire". Miscellanea Historico-Iuridica 13, n.º 2 (2014): 25–45. http://dx.doi.org/10.15290/mhi.2014.13.02.02.
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Shahak, Israel. "RELATIONS BETWEEN ISRAEL AND THE ORGANIZED AMERICAN JEWS". Middle East Policy 2, n.º 3 (septiembre de 1993): 40–48. http://dx.doi.org/10.1111/j.1475-4967.1993.tb00083.x.
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Rettig, Edward. "Covenant Brothers: Evangelicals, Jews, and US–Israel Relations". Israel Journal of Foreign Affairs 14, n.º 1 (2 de enero de 2020): 125–28. http://dx.doi.org/10.1080/23739770.2020.1749964.
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Hasisi, B. y R. Weitzer. "Police Relations with Arabs and Jews in Israel". British Journal of Criminology 47, n.º 5 (24 de abril de 2007): 728–45. http://dx.doi.org/10.1093/bjc/azm027.
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Настюк, А. А. "INFLUENCE OF USURIOUS RELATIONS ON THE DEVELOPMENT OF KIEVAN RUS". Прикарпатський юридичний вісник 1, n.º 3(28) (16 de marzo de 2020): 33–38. http://dx.doi.org/10.32837/pyuv.v1i3(28).315.
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The purpose of our work is to study usury relations and their impact on the development of Kievan Rus.
The source legal basis shows that in Kievan Rus the usury was governed by princely legislation. Russian-Byzantine treaties emphasize the interest of the princely power in stable trade relations. In our opinion, namely, the stimulation and support from the state to the traders explain the intensive development of trade relations in the state, which, in turn, develop usurious relations, since the creation of a credit system is a necessary element of increasing trade operations. We have analyzed the chronicles and found that the foreigners (Jews), indigenous peoples (Russes), religious organizations and councils were the borrowers. Our study found that not only ordinary people, but also princely power were credited.
In the paper, we considered the reasons for ensuring the legal regulation of usurious relations through the introduction of new articles in the Russian truth during the reign of Vladimir Monomakh in Kiev.
During the study, we concluded that the subjects of usurious relations were not only ordinary people and boyars who took money out at interest, but also princes did. We found that the princes borrowed money from religious organizations, congregations, and Jews. We found out that owing to debts, the princes were forced to make concessions to creditors. This led to a change of policy in the state. Our study found that the princes did not always want to be responsible for their debt obligations. The princes’ reluctance to repay debts prompted them to break and violate credit conditions, even to amend legislation. The victims of usurious relations were not only the princes but also the people of Kiev. The uprising of 1113 was the result of harsh conditions for repayment of debt interest rates. The expulsion of the Jews is a clear indication that the authorities in Kievan Rus fought not with usury, but with foreign residents who could interfere with the internal affairs of Kievan Rus through their debts. The influence of the prince administration on the personal system in the interests of his social group caused a revolt, as it happened after the death of Svyatopolk II. If the purpose of power was to fight against usury, in Russian truth it would be forbidden. After the expulsion of the Jews, the authorities softened the conditions for borrowing money. In turn, it indicates that not only Jews but also Russes were engaged in usury. Thus, the expulsion of the Jews was a factor in the competition for usurious cash flows.
We concluded that the level of economic development of Kievan Rus was closely linked to usurious relations.
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Ackfeldt, Anders y Erik Magnusson. "The black bar mitzvah". Nordisk judaistik/Scandinavian Jewish Studies 33, n.º 1 (27 de junio de 2022): 37–54. http://dx.doi.org/10.30752/nj.115204.
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References to Jews and to matters included in Jewish discourse are commonplace in US popular culture in general and in US-produced hip-hop lyrics in particular. This article deals with the latter, and aims to analyse how Jews are represented there. It is suggested here that 1. these representations are rendered comprehensible by analysing them in the light of the term coined by Zygmunt Bauman: allosemitism, which denotes that Jews are ‘other’. This article further suggests that 2. the representations of Jews featured in the lyrics cannot be made comprehensible without looking into the historical relations between American Jews and African Americans. According to Jeffrey Melnick, this relation is characterised by ‘robust ambivalences’. This article arrives at the conclusion that the representations of Jews draw on classical conspiratorial and economic antisemitic ideas that situate Jews within the realms of shadowy (economic and instrumental) power, but which at times can be understood as philosemitic, as Jews are represented as wealthy and influential role models. Hence the usage of the term allosemitism to analyse the empirics.
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Feldman, Jackie y Anja Peleikis. "Performing the Hyphen". Anthropological Journal of European Cultures 23, n.º 2 (1 de septiembre de 2014): 43–59. http://dx.doi.org/10.3167/ajec.2014.230204.
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The Jewish Museum Berlin (JMB) is a dynamic, performative space that negotiates between representing the Jew as an integral part of German history and as ultimate Other. While this tension has been documented through the political history of the museum (Lackmann 2000; Pieper 2006; Young 2000), we focus on the dynamics of guided tours and special events. We claim that guiding and festival events at JMB marginalise Holocaust memory and present an image of Jews of the past that promotes a multicultural vision of present-day Germany. In guiding performances, the identity of the guide as German/Jewish/Muslim is part of the guiding performance, even when not made explicit. By comparing tour performances for various publics, and the 'storytelling rights' granted by the group, we witness how visitors' scripts and expectations interact with the museum's mission that it serve as a place of encounter (Ort der Begegnung). As German-Jewish history at JMB serves primarily as a cosmopolitan template for intercultural relations, strongly affiliated local Jews may not feel a need for the museum. Organised groups of Jews from abroad, however, visit it as part of the Holocaust memorial landscape of Berlin, while many local Jews with weaker affiliations to the Jewish community may find it an attractive venue for performing their more fluid Jewish identities – for themselves and for others.
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Bram, Chen. "Namus’ in the Soviet Caucasus: Growing up and ‘Traditional Modernity’ among Kavkazi (Mountain) Jews". Judaic-Slavic Journal, n.º 2 (4) (2020): 125–50. http://dx.doi.org/10.31168/2658-3364.2020.2.11.
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This article discusses adolescences and educational processes among the Caucasian (‘Mountain’) Jews during the late Soviet period. Based on a combined anthropo- logical and social- history research I describe and analyze how the world of Caucasian Jews’ children and youth were shaped in relation to several content worlds: the traditional worlds of Caucasian Jews (Juhuro); the Soviet-communist world which was also the main mediator of modernization; and the immediate social and cultural surrounding, shared by several local groups, mostly Muslims. The traditional socialization patterns of Caucasian Jews stresses the importance of the extended family, stressed hierarchy and seniority related to age. Juhuro (Caucasian Jews) socialization highlighted codes of honor and respect connected to the term ‘Namus’ – a behavioral code regarding the right way to behave, inner consciousness, and several prohibitions – especially in gender relations. At the same time, the Soviet state educational system, both formal and informal, stressed modern values and highlighted Soviet communist ideology. Soviet educational system introduced a de-facto new status of adolescence- while traditionally there was much less moratorium period between childhood and adulthood among Caucasian ‘Mountain’ Jews (and other Caucasian groups). While these content-worlds and educational approaches seems to be in tension or even contradictions, I will argue that in practice there were mechanisms that allowed a great dill of complementary between them. Soviet modernization and socialization were transmitted– andmediated– by educational agents who were themselves members of the traditional groups of Caucasus. The outcome were several version of what I call ‘traditional modernity’, with various manifestations in the different communities of Caucasian ‘Mountain’ Jews, which got different shapes in relations to location (towns/ villages etc) and the characteristics of the local surroundings. The understanding of these patterns is important not only for historical studies, but also for educators who cope with current educational challenges in the different diasporas of Caucasian ‘Mountain’ Jews nowadays.
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Vincent, Nicholas C. "Jews, Poitevins, and the Bishop of Winchester, 1231-1234". Studies in Church History 29 (1992): 119–32. http://dx.doi.org/10.1017/s0424208400011256.
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Amongst the many questions concerning the Jews of thirteenth-century England, by no means the least interesting turn upon the hardening of Christian-Jewish relations, the collapse of the wealth of the Jewish community, and the eventual expulsion of the Jews in 1290. Quite when and why did these processes originate and evolve? By which authority, Church or King, were they most keenly sponsored? Robert Stacey has provided answers to many of these questions, nominating the years 1240 to 1258 as ‘a watershed in Anglo-Jewish relations’ and showing the diversity of religious and financial pressures underlying Henry Ill’s attack on the Jews. Whilst in no way challenging Stacey’s basic approach, the purpose of the present essay is to extend his concept of a watershed back by a decade or so to the regime which governed England between 1232 and 1234. At the same time I shall suggest that the misfortunes of the English Jewry need to be viewed in the wider context of Jewish-Christian relations throughout northern Europe, in particular with an eye to the anti-Jewish legislation of Capetian France.
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Kumaraswamy, P. R. "The Jews". International Studies 55, n.º 2 (abril de 2018): 146–66. http://dx.doi.org/10.1177/0020881718768345.
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‘ Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French.’ This remark made in November 1938 has been the most widely statement of Mahatma Gandhi on foreign policy, especially on Israel, Palestine and wider Middle East/West Asia. This was seen as the epitome of Gandhi’s ‘consistent’ opposition to the formation of a Jewish national home in Palestine. However, a closer reading of the article published in the 26 November issue of Harijan presents a more complex picture and depicts Gandhi’s unfamiliarity with Judaism and his limited understanding of Zionism. Furthermore, while demanding Jewish non-violence even against Hitler, he was accommodative of Arab violence in Palestine.
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Anwar, Khoirul. "RELASI YAHUDI DAN NABI MUHAMMAD DI MADINAH : Pengaruhnya terhadap Politik Islam". Al-Ahkam 26, n.º 2 (2 de diciembre de 2016): 179. http://dx.doi.org/10.21580/ahkam.2016.26.2.997.
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This paper describes how is the relationship between the Prophet Muhammad and the Jews of Medina reciprocally, as well as its influence on the political concepts that defined by the Prophet Muhammad. The political interests for the both relations cause the inception of harmony and disharmony state. The relation between the Prophet Muhammad and the Jews became different along with the changes of the desired political interests respectively. Besides that, the Jews in Medina had a lot of contribution to the Prophet Muhammad to realize the power stipulation stretched in all Arabian peninsula until he died. Although the prophet’s success is not entirely of the Jews, but the Jewish contribution may not be overlooked.
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Khazzoom, Aziza. "Intra-Jewish Conflict in Israel: White Jews, Black Jews". Journal of Israeli History 30, n.º 1 (marzo de 2011): 108–11. http://dx.doi.org/10.1080/13531042.2011.553074.
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Alkanderi, Faisal Abdulla. "Jews in Kuwait". Islam and Christian–Muslim Relations 17, n.º 4 (octubre de 2006): 445–56. http://dx.doi.org/10.1080/09596410600968715.
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Goluboff, Sascha L. "Are They Jews or Asians? A Cautionary Tale about Mountain Jewish Ethnography". Slavic Review 63, n.º 1 (2004): 113–40. http://dx.doi.org/10.2307/1520272.
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In this article, Sascha L. Goluboff investigates the development of ethnographic knowledge about Mountain Jews in Azerbaijan to provide new ways of understanding who Mountain Jews are and to provoke scholars to reflect critically on empire, ethnicity, and religion in the Caucasus. Following Nicholas B. Dirks's recent call for anthropologists to pay attention to the “textual field that is the pretext to fieldwork,” Goluboff analyzes how the work of the first ethnographers of Mountain Jews—Yehuda Chernyi (1835-1880) and Il'ia Anisimov (1862-1928)—created an image of Mountain Jews as both “savage Asians” and “primordial Jews” and how subsequent scholarship has reinforced this dichotomy as modern “fact.” Goluboff believes that by paying more attention to the intersections among ethnic groups and refraining from making moral judgments, it is possible to open up new ground for creatively researching the relations between Islam and Judaism in the Caucasus.
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Meir, Natan M. "Jews, Ukrainians, and Russians in Kiev: Intergroup Relations in Late Imperial Associational Life". Slavic Review 65, n.º 3 (2006): 475–501. http://dx.doi.org/10.2307/4148660.
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This article explores the associational life of late imperial Kiev to gauge the extent of Jewish participation in the city's civil society and the nature of interethnic relations in the voluntary sphere. Natan Meir demonstrates that, despite political and societal circumstances that often discouraged positive interactions between Jews and their Russian and Ukrainian neighbors, the voluntary association made possible opportunities for constructive interethnic encounters. These opportunities included a range of experiences from full Jewish integration to a segregation of Jewish interests within the sphere of activity of a particular association. While taking into account the central role of intergroup tensions and hostility in Kiev, Meir notes that the frequency of contacts between Jews and non-Jews was higher than most scholars have assumed. By placing the case of Kiev against the larger framework of the Russian empire as well as other European states, Meir contributes to our understanding of the development of late imperial civil society and of the modern Jewish experience in the late Russian empire and across urban Europe.
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Schammah Gesser, Silvina. "Virtually Sephardic? The Marketing and Reception of the New Iberian Laws of Nationality in Israel". Lusotopie 18, n.º 2 (10 de febrero de 2020): 192–217. http://dx.doi.org/10.1163/17683084-12341743.
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Abstract The relations between Iberia and its Sephardic diasporas have undergone innumerable reversals and revivals as Spain and Portugal experienced processes of nation-state building. These relations reached a climax with the 2015 New Nationality Laws for Sephardic Jews, that allow them to become Portuguese or Spanish citizens. Given an unexcepted worldwide interest, the governments provided different redefinitions of the criteria of the process. Initially seen as a symbolic act, the attribution of nationality to Sephardic Jews raises questions not just about culture and collective memory, but, above all, about economy, diplomacy and realpolitik in the Iberian countries as much as in the Israeli society itself.
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Wynot, Edward W. "The Polish Peasant Movement and the Jews: The Polish Peasant Movement and the Jews, 1918-39". Nationalities Papers 15, n.º 1 (1987): 71–89. http://dx.doi.org/10.1080/00905998708408045.
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The relationship between peasant and Jew in Poland has presented a complex picture of mutual dependency and ambivalent feeling for centuries. Each needed the other for economic survival, yet simultaneously they often regarded each other with suspicion, mistrust, and, occasionally, loathing and fear. Nonetheless, until the emergence of a formally organized peasant movement in the late nineteenth century, it was extremely difficult to measure the actual perceptions and attitudes the peasantry held regarding the Jews. This essays traces the evolution of the stance toward the Polish Jews adopted by the peasant movement in the independent Polish Republic between the two world wars. It notes the passage of this stance from varieties of political indifference and economic concern through a phase of overt anti-Semitism, to the final stage of de-emphasizing the “Jewish Question” as a major factor in the political program and strategy of the movement.
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Halperin, Dafna. "Intergenerational Relations: The Views of Older Jews and Arabs". Journal of Intergenerational Relationships 13, n.º 1 (2 de enero de 2015): 51–74. http://dx.doi.org/10.1080/15350770.2015.992853.
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Kart, Cary S. y Carol Engler. "Family Relations of Aged Colonial Jews: A Testamentary Analysis". Ageing and Society 5, n.º 3 (septiembre de 1985): 289–304. http://dx.doi.org/10.1017/s0144686x00011752.
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ABSTRACTContent analysis of wills probated in New York State between 1704 and 1799 is used to reconstruct the family relations of aged colonial Jews. The modernisation theory of ageing provides a backdrop for this beginning effort to specify variations in family life in history. In general, regardless of marital status, aged Jewish colonial testators followed a familistic inheritance pattern. Individual wills contained articulated and vindictive bequests. It is suggested that while the Jewish family was an important mechanism for maintaining cultural cohesion and identity, it was also an important support structure in adapting to the realities of a Christian colonial America that was rapidly modernising. Future work in the history of the family relations of aged individuals will have to be comparative.
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Congdon, Lee. "Jews & gentiles: A historical sociology of their relations". Journal of the History of the Behavioral Sciences 41, n.º 2 (2005): 185–86. http://dx.doi.org/10.1002/jhbs.20068.
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Dori, Nitsa. "The Rescue of French Jews during the Second World War as Reflected in Two Novels: The Nightingale by Kristin Hannah and the Velvet Hours by Alyson Richman". Studies in Media and Communication 6, n.º 1 (28 de enero de 2018): 1. http://dx.doi.org/10.11114/smc.v6i1.2845.
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Two primary concepts are usually mentioned when analyzing the attitude of the French towards the Jews during the Second World War: anti-Semitism and rescue. Paldiel divides the types of help offered by the rescuers during the Second World War into four: a hiding place, impersonating a non-Jew, escape, and helping children. The two novels, The Nightingale and The Velvet Hours were written at around the same time and share many common themes: rigid father-daughter relations, becoming orphaned, unwanted pregnancy, and pioneering women leaders. The ethnic origin of both authors is also the same, but the primary purpose of this article is to discuss the setting of both novels: the Second World War; in France, and the heroic deed occurring in the two books: saving Jews from the threat of the Nazi invader. We will examine each book separately and then discuss the points common to both – points that will evolve into a discussion and conclusions.
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Riyaz, Muhammad y Dr Muhammad Atif Aslam Rao. "The Prophet’s Da’wah to Jews & their Opposition (A research-based study on its causes and reasons)". Al Khadim Research journal of Islamic culture and Civilization 2, n.º 2 (30 de septiembre de 2021): 1–18. http://dx.doi.org/10.53575/arjicc.u1-v2.2(21)1-18.
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Before the migration of the Holy Prophet ﷺ, Madinah was inhabited by Jews. They possessed some of the most fertile lands in Madinah and carried on several crafts, especially as goldsmiths. The Jews acted as moneylenders to the Arabs. They had many strongholds in and around Madinah. Thus, the Jews had a firm position in Madinah. The Holy Prophet ﷺ, irrespective of Jewish attitude, tried his level best to maintain a friendly relationship with the Jews. They were granted political, social and religious freedom. However, the Jews became increasingly hostile to the Muslims despite these rights and concessions as they wanted to dominate Arabia politically and religiously. Thus, they expressed their bitterness and hostility in many ways, which worsened their relations with the Muslims. This research is aimed at highlighting the history, socio-political status and conspiracies of Jews. The researcher presented detailed accounts on the opponent and rigid behaviour of Jews along with their character. The distinct element of the article is the references and a discourse on the Jewish tribes who opposed Islam openly. The researcher also worked out the causes why a call to Islam for Jews was indispensable. Likewise, he also mentioned the reasons and the causes of opposition from the then Jews. Jews, out of jealousy did not accept Islam. However, they kept demanding multiple things as previous. The article also mentions them. This piece of research is highly recommended for the young generation who are unaware of the history and attitude of the Jews that continued since the times of the Prophets.
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Cappucci, John. "Old Tensions or New Relations". Bulletin for the Study of Religion 51, n.º 3-4 (18 de julio de 2023): 102–15. http://dx.doi.org/10.1558/bsor.24901.
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The Essay provides scholars space to share peer-reviewed research. Scholars are challenged not only to work though advancing the investigations happening a particular subfield, but also to give attention to what such work says to and about the larger field. In this issue, John Cappucci presents an ethnographic analysis of a Canadian Catholic diocese’s perception of Jews and Judaism, examining how it mirrors and diverges from the Roman Catholic Church’s official positions. Additionally, Cappucci thinks through issues of research design for studying and modeling social identity.
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KLORMAN, BAT-ZION ERAQI. "Yemen, Aden and Ethiopia: Jewish Emigration and Italian Colonialism". Journal of the Royal Asiatic Society 19, n.º 4 (9 de septiembre de 2009): 415–26. http://dx.doi.org/10.1017/s1356186309990034.
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AbstractAfter Aden came under British rule (1839) its Jewish community was reinforced by Jewish immigrants from inland Yemen and also from other Middle Eastern countries. Some of the Adeni Jews, most of them British subjects, entered the Indian-British commercial network and expanded it to East Africa, mainly to Ethiopia, founding commercial strongholds there. From the late nineteenth century, Jews coming from Yemen joined the existing Adeni settlements.This paper compares the reasons for the emigration to Ethiopia of Adeni Jews and Yemeni Jews, and their economic and social status under Italian colonial regime (established in Eritrea in the 1880s). It discusses relations between these Jews, which it argues, were determined by the position of each group in the colonial hierarchy, and by the necessity of sustaining religious-communal life. Thus, in spite of their shared Yemeni origin and attendance at the same communal institutions, ethnicity and religion proved weaker than social and economic considerations, and the two groups cultivated a separate identity.
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Batsiayeu, V. F. "Family traditions of Jews of Belarus". Proceedings of the National Academy of Sciences of Belarus, Humanitarian Series 65, n.º 1 (12 de febrero de 2020): 78–84. http://dx.doi.org/10.29235/2524-2369-2020-65-1-78-84.
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In the modern period, the need for a comprehensive study of the social culture of the ethnos and its important component, the family, is growing. At the same time there was no sufficient attention given to study of family relations of the Jews of Belarus. In ethnological science there are no special scientific papers on this issue. Meanwhile, the identification of religious customs that affect marriage and family relations, age of marriage and conditions for its increase, mechanisms of marriage, reasons for maintaining the stability of marriages and reducing the number of divorces among Jews using structural, historical and functional research methods is of particular scientific interest and has practical importance. Marital and family relations of the Jews of Belarus in the XVI – in the beginning of the XX century established religious practices (betrothal of young men from 14 and girls from 12–13 years old, forcing a spiritual court to marry a 20-year-old bachelor, disapproval of marriages for the sake of wealth and marriages between old and young). In the second half of the XIX century with the weakening of the influence of the rabbinate on public life and the increase in the general educational level, men began to marry at the age of 18, and women – in 16 years. Shadhonims (matchmakers) were engaged in arranging marriages, who introduced suitable couples and helped draw up a preliminary and marriage contract. Families were large and strong. Adultery infidelity rarely violated. Violators punished the spiritual court by fasting, physically and publicly humiliated. There was a custom “conditional divorce”. The husband who was leaving for a long time left a letter of divorce to his wife, which said that if he did not return by the deadline, the wife could be free. For men, the process of divorce was simplified. It was enough for them to give his wife a check sheet (“het”). With the weakening of the influence of these customs, the number of divorced women declined.
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Song, Lihong. "From “Jews in China” to “Jews and China”". Journal of Modern Jewish Studies 17, n.º 4 (23 de agosto de 2018): 487–95. http://dx.doi.org/10.1080/14725886.2018.1513190.
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