Thèses sur le sujet « Jewish DPs »
Pour voir les autres types de publications sur ce sujet consultez le lien suivant : Jewish DPs.
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les 50 meilleures thèses pour votre recherche sur le sujet « Jewish DPs ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Parcourez les thèses sur diverses disciplines et organisez correctement votre bibliographie.
1
Fink, Steven M. « Jewish family education as a vehicle for Jewish identification, family cohesion, and congregational bonding ». Chicago, Ill : McCormick Theological Seminary, 1999. http://www.tren.com.
Texte intégral
2
Groot, Heinrich de. « Judenverdrängung, Judenverfolgung und Judendeportation auf dem Land unter den Bedingungen der nationalsozialistischen Herrschaft 1933 - 1945 / ». Frankfurt am Main [u.a.] : Lang, 2003. http://www.gbv.de/dms/bs/toc/385616481.pdf.
Texte intégral
3
Gutberlet, Anja. « Das Schicksal der jüdischen Gemeinde in Fulda nach 1933 / ». [Giessen : A. Gutberlet], 1994. http://www.loc.gov/catdir/toc/fy0710/2006502599.html.
Texte intégralRésumé :
"Wissenschaftliche Hausarbeit im Rahmen der Ersten Staatsprüfung für das Lehramt an Grundschulden bzw. Haupt- und Realschulen im Fach katholischer Theologie, eingereicht dem Wiss. Prüfungsamt für das Lehramt an Grundschulen und an Haput- und Realschulen in Giessen" --T.p.Includes bibliographical references (leaves 92-95).
4
Heuberger, Rachel. « Aron Freimann und die Wissenschaft des Judentums ». Tübingen : M. Niemeyer, 2004. http://catalogue.bnf.fr/ark:/12148/cb410517495.
Texte intégral
5
Kohler, George Y. « James Diamond : Jewish Theology Unbound ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2019. https://slub.qucosa.de/id/qucosa%3A34550.
Texte intégral
6
Burdekin, Hannah. « The ambivalent author : five German writers and their Jewish characters ; 1848 - 1914 / ». Oxford [u.a.] : Lang, 2002. http://www.gbv.de/dms/bs/toc/356518051.pdf.
Texte intégral
7
Ebbrecht-Hartmann, Tobias. « Eric A. Goldman : The American Jewish Story Through Cinema ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2014. https://slub.qucosa.de/id/qucosa%3A35015.
Texte intégral
8
Köster, Juliane. « Archive der Zukunft der Beitrag des Literaturunterrichts zur Auseinandersetzung mit Auschwitz / ». Augsburg : Wissner, 2001. http://catalog.hathitrust.org/api/volumes/oclc/50591175.html.
Texte intégral
9
Garling, Nadine. « Das Online-Portal Jewish Places. Versuch einer Topographie jüdischen Lebens in Deutschland ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2019. https://slub.qucosa.de/id/qucosa%3A34547.
Texte intégral
10
Mertens, Bram. « Das Denken der Lehre : Walter Benjamin, Franz Joseph Molitor and the Jewish tradition ». Thesis, University of Nottingham, 2001. http://eprints.nottingham.ac.uk/13924/.
Texte intégralRésumé :
This thesis is a dialectical exploration of the importance of the Jewish tradition and theology in the work of Walter Benjamin, primarily through his reading of Franz Joseph Molitor's Philosophie der Geschichte oder über die Tradition, and secondarily through his close friendship with Gershom Scholem. It also argues that the influence of the Jewish tradition is a constant factor in Benjamin's work, transcending the conventional division between his 'metaphysical' Frühwerk and his 'Marxist' Spätwerk. The first chapter presents a historical-philosophical overview of the form and content of the Jewish tradition, with particular emphasis on the seminal importance of language as the medium of tradition. The second chapter offers both an exhaustive philological investigation of Benjamin's contacts with Molitor's book, on the basis of new information gathered from both Benjamin's and Scholem's diaries and correspondence, as well as a selection and discussion of some of the most salient and relevant aspects of Philosophie der Geschichte. The third and final chapter assesses the impact of the foregoing as it culminates in the work of Walter Benjamin. Firstly, it focuses on the early essays Über Sprache überhaupt und über die Sprache des Menschen and Über das Programm der kommenden Philosophie, drawing parallels between their conception of language as a medium and Jewish concepts of language and tradition as they are presented by Molitor and Scholem. Secondly, it turns to the Protokolle zu Drogenversuchen and to Benjamin's unfinished magnum opus, Das Passagen-Werk, to illustrate the continuity of his thoughts on language and tradition in the concept of profane Erleuchtung. After each chapter, a short interlude focuses on different forms of Judaism in Benjamin's work, notably the Jewish concept of commentary in the essays on Kafka, the concept of the understated apocalypse and the name of God.
11
Werle, Isabel. « Retrospektiven (üb)erlebten Tötens : autobiographische Zeugenschaft von Opfern und Tätern des Holocaust / ». Hamburg : Kovač, 2010. http://d-nb.info/998409731/04.
Texte intégral
12
Kohler, George Y. « Elliot N. Dorff and Jonathan K. Crane (eds.) : The Oxford Handbook of Jewish Ethics and Morality ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2015. https://slub.qucosa.de/id/qucosa%3A34967.
Texte intégral
13
Dickel, Manfred Salten Felix. « "Ein Dilettant des Lebens will ich nicht sein" : Felix Salten zwischen Zionismus und Jungwiener Moderne / ». Heidelberg : Winter, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2987243&prov=M&dok_var=1&dok_ext=htm.
Texte intégral
14
Konrad, Sandra. « Jeder hat seinen eigenen Holocaust : die Auswirkungen des Holocaust auf jüdische Frauen dreier Generationen : eine internationale psychologische Studie / ». Gießen : Haland & ; Wirth im Psychosozial-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2996487&prov=M&dokv̲ar=1&doke̲xt=htm.
Texte intégral
15
Sari, Aysen. « La figure du Juif dans le discours islamiste en Turquie (1946-1980) ». Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP058.
Texte intégralRésumé :
La thèse porte sur la manière dont la figure du Juif est perçue et représentée dans le discours islamiste en Turquie entre 1946 et 1980, alors que la pensée et le mouvement islamiste évoluent d’un courant de pensée vers une politique active. Choisie à dessein, cette période permet d’appréhender la manière dont la pensée islamiste commence à apparaître plus librement, depuis l’avènement du système démocratique en 1946 jusqu’au coup d’État de 1980 qui interrompt, pour un temps, la vie politique en Turquie. Essentiellement fondée sur l’activité de la presse islamiste de l’époque, cette étude observe comment la pensée islamiste crée et incorpore ses propres concepts antisémites dans sa vision de la chute de l’Empire Ottoman et des réformes modernistes, qui débutent sous l’ère des Tanzimat et composent plus tard le socle de la République turque. Dans cette perspective, la place de la communauté Dönme est observée car décrite comme une « communauté juive secrète » responsable du mouvement de modernisation, lequel est considéré comme hostile aux valeurs islamiques traditionnelles. Nous examinerons comment les relations turco-israéliennes et arabo-israéliennes affectent la perception des Juifs, en particulier à partir de la guerre des Six Jours, et comment l'islamisme turc s’est imprégné des penseurs islamistes arabes, surtout durant les années soixante. Enfin, la recherche se concentre sur la façon dont les théories du complot tirées du discours antisémite européen, telles que la domination mondiale par les juifs, se transforment en outil de propagande politique du discours islamiste dès lors que l’Islamisme fait son entrée en politique au cours des années soixante-dixThe subject of the thesis centers around how the Jew as a figure is seen and represented in the Islamist discourse in Turkey throughout the years between 1946 and 1980 while the Islamist thinking and movement is developing from an intellectual form to a politically active one. This particular period is chosen with a view to analyzing how the Islamist thinking starts to manifest itself more freely after the transition to democratic system in 1946 until the coup d’état of 1980, which interrupts the political life in Turkey for a certain period. Taking as its reference the Islamist press activity during the era, the research studies how the Islamist thinking created its own antisemitic concepts in its perception of the fall of the Ottoman Empire and the modernist reforms, which began in the Tanzimat era and later composed the identity of the newly created Turkish Republic. In this connection, the thesis also studies the "Dönme community", perceived as a "secret jewish community" by the Islamist discourse and held responsible for the modernization movement, which is seen as hostile towards traditional Islamic values. The research also discusses how the Turkish-Israeli and Arab-Israeli relations affect the perception of Jews especially around the period of the Six Days War, also helping to see how the Arab Islamist thinkers became more influential over the Turkish Islamism particularly in the sixties. Moreover, the research focuses on how the conspiracy theories regenerating from the European antisemitic discourse, such as Jewish world domination, transforms into a political propaganda tool for the Islamic discourse, especially in the seventies once the Islamism enters into the political arena
16
Cómitre, Diogo. « A conversão do reino visigodo ao catolicismo e a legislação antijudaica : um exame dos concílios entre os séculos IV e VII ». Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-30012014-100621/.
Texte intégralRésumé :
Desde a entrada dos visigodos nas terras do Império Romano percebemos uma intenção clara da aristocracia dirigente de fixação do povo em um território e de normatização de um poder sistemático. Ao longo dos séculos IV ao VII esse processo esbarrou em diversos fatores, como as disputas entre as aristocracias pelo poder e a fragilidade da transmissão do poder entre os visigodos, que não possuíam o critério hereditário para isso. Dessa forma, a partir do governo de Leovigildo notamos uma tentativa de normatização política e de reforço da autoridade do rei e da monarquia por meio da unidade religiosa. Para conquistar essa unidade religiosa não alcançada por Leovigildo, seu filho Recaredo buscou o apoio legitimador da Igreja Católica. A partir desse episódio, os governantes que o sucederam também deram continuidade a essa política de unificação religiosa, o que contribuía para o fortalecimento do poder real e da monarquia enquanto instituição.Para buscar essa unidade religiosa os cânones conciliares da Península Ibérica passaram a sistematizar um vasto corpo de legislação antijudaica. Nesse sentido, questionamos se essas medidas contribuíam para o reforço da unidade religiosa e política na região, além de contribuir para o reforço da identidade entre a aristocracia católica, já que agora esses possuíam um inimigo em comum para combater, no caso os judeus. Essa união gerada para combater um inimigo compartilhado pode ter favorecido a governabilidade na região, já que o rei é quem liderava esse processo de combate àqueles que comprometiam a salvação do reino.Since the entry of the Visigoths in the lands of the Roman Empire perceive a clear intention of the ruling aristocracy attachment of the people in a territory and standardization of a systematic power. Over the centuries IV to VII this process ran on several factors, such as disputes between the aristocracy and the fragility of the power transmission of power between the Visigoths, who had no hereditary criterion for this. Thus, from the government Leovigild noticed an attempt to standardize policy and strengthening the authority of the king and the monarchy through religious unity. To conquer this religious unity not achieved by Leovigild his son Reccared sought support legitimizing the Catholic Church. From this episode, the rulers who succeeded him also continued this policy of religious unity, which contributed to the strengthening of royal power and the monarchy as an institution. To get that religious unity conciliar canons of the Iberian Peninsula began to systematize a large body of anti-Jewish legislation. Accordingly, we question whether these measures contributed to strengthening the unity of religion and politics in the region and contribute to the strengthening of the identity of the Catholic aristocracy, now that these had a common enemy to fight, if the Jews. This union created to fight an enemy may have favored the shared governance in the region, as the king who is leading this process to combat those who committed the salvation of the kingdom.
17
Frahm, Ole. « Genealogie des Holocaust : Art Spiegelmans Maus - a survivor's tale / ». München [u.a.] : Fink, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2637876&prov=M&dok_var=1&dok_ext=htm.
Texte intégral
18
Halpern, Ayana, et Stefan Köngeter. « Jewish Social Work between Germany and Mandatory Palestine : The Story of Dr Mirjam Hoffert ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2017. https://slub.qucosa.de/id/qucosa%3A34726.
Texte intégral
19
Pelger, Gregor. « Joshua Teplitsky : Prince of the Press : How One Collector Built History's Most Enduring and Remarkable Jewish Library ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2020. https://slub.qucosa.de/id/qucosa%3A71014.
Texte intégralRésumé :
Joshua Teplitsky: Prince of the Press: How One Collector Built History’s Most Enduring and Remarkable Jewish Library, Yale: University Press 2019, 336 S., ISBN: 978-0-300-23490-9, EUR 32,50. Besprochen von Gregor Pelger.
20
Jastrzembski, Volker. « Das Ereignis des Verstehens ». Doctoral thesis, Humboldt-Universität zu Berlin, Theologische Fakultät, 2008. http://dx.doi.org/10.18452/15717.
Texte intégralRésumé :
Die Untersuchung geht von dem im christlich-jüdischen Dialog erreichten hermeneutischen Konsens aus. In einer theologischen Grundlagenreflexion werden ausgehend von der Erkenntnis, dass die Bibel Israel das gemeinschaftlich geteilte Erbe ist, das Judentum und Christentum verbindet und zugleich der Ausgangspunkt zweier religiöser Überlieferungen ist, die das Erbe auf verschiedene Weise rezipiert haben, vertiefende hermeneutische Kriterien entwickelt. Im Mittelpunkt stehen die Konzeptionen von Brevard S. Childs, Rolf Rendtorff und Erich Zenger, die mit der Fokussierung auf den Kanon und die Christologie, auf die gemeinsame christlich-jüdische Lektüre und die lesetheoretisch begründete Hermeneutik der „kanonischen Dialogizität“ exemplarische Positionen abdecken. Die Untersuchung kommt zu folgenden Ergebnissen: In Anknüpfung an rezeptionstheoretische Überlegungen ist die Hermeneutik des Alten Testaments im christlich-jüdischen Dialog erstens als spezifisch christliche Leseweise zu definieren, die zugleich auf das Gespräch mit der gleichrangigen jüdischen Lesart angewiesen bleibt. Sie ist zweitens als theologische Auslegung zu entwerfen, die auf den Kanon aus Altem und Neuem Testament bezogen ist. Dabei trägt sie der Vielfalt der biblischen Stoffe Rechnung, indem sie von Zengers Konzept der kanonischen Dialogizität ausgeht. Als Beitrag zu einer „Theologie nach Auschwitz“ wird sie drittens keinen neutralen Standort einnehmen können. Viertens wird sie an die christologische Interpretation anschließen und sich dabei von Childs’ Verständnis des christologischen Bezugs als pneumatologisch qualifizierter Ausdehnung leiten lassen. Indem sie schließlich fünftens an das Textdenken Jacques Derridas und dessen Verständnis des Ereignisses anknüpft, das von ihm als messianischer Einbruch verstanden wird, kann sie aus theologischer Perspektive das Verstehen nur als pneumatologisch qualifiziertes Ereignis der Offenbarung Gottes begreifen, das methodisch nicht sicherzustellen ist.The starting point chosen in this work is the hermeneutic consensus achieved in the Jewish-Christian dialogue. Reflecting upon some of the fundamental aspects of theology, the study develops more in-depth hermeneutic criteria based on the insight that the Bible of Israel is the shared common heritage that both establishes a link between Jews and Christians and is the point of origin of two religious traditions that have interpreted the heritage in different ways. It primarily deals with the conceptions held by Brevard S. Childs, Rolf Rendtorff and Erich Zenger who cover paradigmatic positions, ranging from a focus on the canon and on christology to a common Jewish-Christian reading and to a hermeneutic approach of “canonical dialogism”. The study yields the following results: Firstly, building on considerations embraced by the theory of reception, Old Testament hermeneutics within the Jewish-Christian dialogue have to be defined as a specifically Christian reading that, at the same time, continues to depend on the dialogue with the equal-ranking Jewish reading. Secondly, this hermeneutic approach has to be designed as a theological interpretation that relates to the canon of the Old and New Testament. This involves taking into account the diversity of the biblical material by using Zenger’s concept of canonical dialogism as a starting point. Thirdly, as is makes a contribution to “post-Auschwitz theology”, this reading will not be able to adopt a neutral standpoint. Fourthly, it will expand upon the christological interpretation and, in doing so, it will go by Childs’ concept of the christological relation being an extension conceived in pneumatological terms. Fifthly, by adopting Derrida’s deconstruction and his notion of the “event” as a messianic irruption, this hermeneutic approach can only conceive the act of understanding as an event where God is revealed, an event to be described in pneumatological terms that can not be warranted by any methodological effort.
21
Schwindt, Barbara. « Das Konzentrations- und Vernichtungslager Majdanek : Funktionswandel im Kontext der "Endlösung" / ». Würzburg : Königshausen & ; Neumann, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2669171&prov=M&dok_var=1&dok_ext=htm.
Texte intégral
22
Nattermann, Ruth. « Deutsch-jüdische Geschichtsschreibung nach der Shoah : die Gründungs- und Frühgeschichte des Leo Baeck Institute / ». Essen : Klartext-Verl, 2004. http://www.gbv.de/dms/bs/toc/387847049.pdf.
Texte intégral
23
Esposito, Maria Angela Marini. « Giambattista Vico : sua proposta sobre o começo das civilizações e os comentários rabínicos sobre o dilúvio universal ». Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8148/tde-10082007-150045/.
Texte intégralRésumé :
Esta pesquisa visa evidenciar as semelhanças existentes entre a proposta de Giambattista Vico sobre o começo das civilizações gentílicas e as argumentações rabínicas relativas ao episódio do Dilúvio Universal, narrado em Gênesis 6 e considerado um documento conservado pelas tradições orais e verbais judaicas. Buscamos os fundamentos da literatura grego-romana e judaica que levaram Vico a intuir um método para a verificação das ciências humanas. Tal método difere do método dedutivo, aclamado pelos intelectuais de sua época, pois o filósofo italiano acredita que a religião está presente na base do processo civilizatório e coloca a linguagem como o fenômeno que organiza o mundo. Levantamos - nos postulados viquianos e nas argumentações rabínicas relativas aos primeiros capítulos de Gênesis - as observações que apresentam as características intrínsecas que condicionam os homens a instituir os três princípios eternos (religião, casamentos e sepulturas), identificáveis na formação de todos os povos; situamos as três fases viquianas (divina, heróica e humana) nos textos judaicos e evidenciamos, na visão rabínica de mundo, os fundamentos usados como base para a formação do conceito viquiano sobre a graça; tal conceito é responsável pela divisão da humanidade entre hebreus e gentios e dá margem às conjecturas relativas à existência de gigantes no tempo do dilúvioThis research aims to evidence the existing similarities between the proposal of Giambattista Vico about the beginning of the heathen civilization and rabbinic arguments about the episode of the Flood, in Genesis 6, considered a document conserved for Jewish oral and verbal traditions. We searched for the beddings of literature Jewish and Greek-Roman that allowed Vico to intuit a method for the verification of human beings sciences. Such method differs from the deductive method, acclaimed for the intellectuals of its time: the Italian philosopher believes that the religion is present in the base of the civilization process and places the language as the phenomenon that organizes the world. We showed - in the vichian postulates and the rabbinic arguments about the first chapters of Genesis - the comments that focus the intrinsic characteristics which induce the men to institute the three perpetual principles (religion, marriages and sepultures), identifiable in the formation of the nations everywhere; we pointed the three vichian phases (divine, heroic and human being) in the Jewish texts and we evidence, in the rabbinic view of world, the beddings used as base for the elaboration of the vichian concept about the favour; such concept is responsible for the division of the humanity between heathen and Hebrews allowing conjectures about the existence of giants in the time of the Flood
24
BRITO, Creso Nuno Moraes de. « Ressignificações identitárias : O caso dos B'nei Anussim em Recife (1970-2000) ». Universidade Federal Rural de Pernambuco, 2014. http://www.tede2.ufrpe.br:8080/tede2/handle/tede2/4711.
Texte intégralRésumé :
Submitted by (lucia.rodrigues@ufrpe.br) on 2016-06-14T13:52:59Z
No. of bitstreams: 1
Creso Nuno Moraes de Brito.pdf: 1416119 bytes, checksum: cb39e37b3050e0ea666ee65b3379f30d (MD5)Made available in DSpace on 2016-06-14T13:52:59Z (GMT). No. of bitstreams: 1 Creso Nuno Moraes de Brito.pdf: 1416119 bytes, checksum: cb39e37b3050e0ea666ee65b3379f30d (MD5) Previous issue date: 2014-02-26
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The present research pursuits understand the formation of the group so called anussim or Marranos and the dispute over Jewish identity legitimation with other Jewish groups in the city of Recife, in Brazil. Claiming to be the descendants of the old settler and of iberic newchristians (who were originally sefardim) that came to Brazil in colonial times, the anussim attempt to be officially recognized as members of the jewish community by the present participants of the israelit community, wich is composed in its majority by askhenazis (the center and east-european jews). Organized individually or in groups since the early seventies, the marranos want to be recognized as part of the jewish comunity, thus through the traditional way of conversion (guiur) or by the controversial return (teshuvah). By affirming the urge of recognition as jews for descending of jewish, even if those have been converted to cristhianism, and maintaining certain habits so called judaizantes (of jewish origin), they question the formalities strict rules of insertion in judaism, wich demands a maternal descendency or a religious conversion. Formimg a very heterogeneous group when it comes to interpretation and religious practices, despite affirming an official commom speech, they are also diverse in concern of belonging to different social statements. However, because they consider themselves heirs of the 17th century jewish-portuguese community, it is possible to argue with the usual historiography, which is quite silent about the fate of those jews and newchristians after the deutsch surrender. A goal of creating an link between the jewish communities of today and yore.
Este trabalho busca compreender a formação e a disputa por legitimação da identidade judaica em Recife pelo grupo conhecido como Anussim ou Marranos. Alegando descenderem dos antigos colonizadores e degredados cristãos-novos ibéricos (originalmente sefarditas) que chegaram ao atual Brasil durante o período de colonial, os seus membros intentam agregarem-se ou serem reconhecidos como judeus pela comunidade israelita hodierna da cidade, composta majoritariamente por asquenazitas (judeus do centro ou leste europeu). Organizando-se de modo individual ou coletivo a partir da década de 1970, os marranos reivindicam a inserção tanto pela via tradicional da conversão (guiur) quanto pelo modo mais controverso do retorno (teshuvah), pois ao afirmarem a necessidade de serem reconhecidos como judeus por descenderem de judeus, mesmo que estes tenham sido convertidos ao Cristianismo, e terem mantidos certas práticas atribuídas como judaizantes ou por relatos de memória, eles questionam o modo formal de inserção ao Judaísmo, isto é, por ascendência matrilinear ou conversão religiosa. Constituindo um grupo bastante heterogêneo no que tange a interpretação e vivência da religiosidade, apesar de afirmarem oficialmente um discurso comum, eles são diversos também em relação ao pertencimento às camadas econômico culturais da sociedade recifense. Contudo por se considerarem os herdeiros legítimos da comunidade judaico-portuguesa do século XVII constituem-se, ao menos em sua narrativa de grupo, em um fator indireto de contestação da historiografia consolidada, a qual é bastante silenciosa quanto ao destino dos judeus e cristãos-novos após a capitulação neerlandesa, bem como objetivam criar um elo entre as comunidades judaicas no Recife de hoje e de antanho.
25
Schuster, Frank M. « Zwischen allen Fronten : osteuropäische Juden während des Ersten Weltkrieges (1914 - 1919) / ». Köln [u.a.] : Böhlau, 2004. http://www.gbv.de/dms/bs/toc/388115602.pdf.
Texte intégral
26
Schneider, Ulrike. « Der Erste Weltkrieg und das ‚Ostjudentum‘. Westeuropäische Perspektiven am Beispiel von Arnold Zweig, Sammy Gronemann und Max Brod ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2016. https://slub.qucosa.de/id/qucosa%3A34825.
Texte intégral
27
Dufourmont, Sabrina. « Le rôle historique et social des interprètes juifs auprès de l’Armée d’Afrique en Algérie (1830-1870) ». Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040134.
Texte intégralRésumé :
Avec la conquête de l’Algérie, l’armée française s’est retrouvée confronter à un besoin important en interprètes, besoin qu’elle n’avait pas réellement anticipé. En effet, le corps des interprètes initialement constitué pour l’expédition d’Alger le 5 juillet 1830 s’est rapidement trouvé insuffisant. Il a donc fallu pallier au problème de la langue, en pleine phase de conquête. Pour cela, les autorités françaises ont eu recours aux membres de la communauté juive, une communauté avec laquelle elles avaient déjà tissé des liens commerciaux et/ou diplomatiques de longue date. En plus de connaître le pays, sa population, ses coutumes et sa mentalité, les juifs maîtrisent en effet plusieurs langues. Le rôle de l’interprète a pris une dimension nouvelle en Algérie. Pour la première fois, un interprète occupe une place indispensable et centrale dans une action militaire. L’étude des dossiers des interprètes juifs a permis de constater qu’ils avaient participé à plusieurs négociations, de plus ou moins grande importance, à l’instar d’Amram Darmon et de Juda ben Duran avec l’émir Abd el-Kader. Ce rôle historique a eu des conséquences sociales : relations ambigües avec l’armée française, bouleversement dans le rapport à la communauté musulmane, interrogation sur la naturalisation… Cette thèse a mis en lumière le rôle qu’ils ont joué, souvent de manière indirecte, dans le processus qui a abouti au décret Crémieux qui octroie la citoyenneté française à la communauté juive d’Algérie en 1870, et a permis de mieux comprendre l’attachement de cette communauté à la FranceWith the conquest of Algeria, the French army met to confront with a need mattering in interpreters, a need which it had not really anticipated. Indeed, the body of interpreters initially established for the expedition of Algiers July 5th 1830 was quickly insufficient. It was thus necessary to mitigate the problem of language, in full phase of conquest. For that purpose, the French authorities had appeal to the members of Jewish community, the community with which they had already weaved the long time commercial and diplomatic links. Besides knowing the country, its population, its customs and its mentality, the Jews indeed master several languages. The role of the interpreter took a new dimension in Algeria. For the first time, an interpreter occupies a central and indispensable place in a military action. The study of the files of the Jewish interpreters allowed to notice that they had participated in several negotiations, of more or less importance, following the example of Amram Darmon and of Juda ben Duran with the emir Abd el-Kader. This historic role had social consequences such as ambiguous relations with the French army, turnover in the report of the relationship with the Moslim community, the question on the naturalization… This thesis revealed the role which they played, often in an indirect way, in the process which ended in the decree Crémieux which grants the French citizenship to the Jewish community of Algeria in 1870, and has allowed to understand better the attachment of this community in France
28
Kunze, Hans Henning. « Restitution "entarteter Kunst" : Sachenrecht und internationales Privatrecht / ». Berlin [u.a.] : de Gruyter, 2000. http://www.gbv.de/dms/sbb-berlin/319367886.pdf.
Texte intégral
29
Zellhuber, Andreas. « "Unsere Verwaltung treibt einer Katastrophe zu - " : das Reichsministerium für die besetzten Ostgebiete und die deutsche Besatzungsherrschaft in der Sowjetunion 1941-1945 / ». München : Vögel, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014784199&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
Texte intégral
30
Kowitz-Harms, Stephanie. « Online-Sein oder Nicht-Sein – das ist nicht die Frage. Anregungen zur Reflexion über digitale Vermittlungsangebote zur jüdischen Geschichte und Kultur ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2015. https://slub.qucosa.de/id/qucosa%3A34862.
Texte intégral
31
Póvoa, Carlos Alberto. « A territorialização dos judeus na cidade de São Paulo-SP : a migração do Bom Retiro ao Morumbi ». Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8136/tde-26102007-151129/.
Texte intégralRésumé :
Crê-se que quase toda a mobilidade humana mundial acha-se inserida na história das imigrações de \"massas\", entretanto essas imigrações desempenharam um papel transcendental e importantíssimo para elaboração de conceitos sobre as relações entre: sociedade/espaço, sociedade/natureza, espaço/tempo. Os diversos acontecimentos imigratórios na história dos judeus, e na sua inserção no espaço urbano, transformaram e realizaram os eventos em ações e possibilitaram a construção do \"seu lugar\", bem como da sua identidade por meio da materialidade religiosa e cultural. A chegada dos primeiros imigrantes judeus à cidade de São Paulo coincidiu com período de forte transformação urbana, assim como da paisagem, agora industrial, que passava a ser a nova configuração panorâmica da organização do espaço e do desenvolvimento técnico, bem como as mudanças das forças produtivas que adernavam os territórios e os lugares, tipicamente provincianos em uma grande cidade do país. As transformações materiais e culturais ocorridas na cidade de São Paulo, ao longo do tempo do século XX, representaram muito mais do que uma simples mudança da paisagem urbana, e da comunidade judaica de São Paulo, que participou desse movimento de forte redistribuição espacial das atividades econômicas e sociais as quais se materializaram nos bairros do Bom Retiro ao Morumbi.It is believed that almost all global human mobility is in the history of \"mass\" immigration, however, this immigration has fulfilled an important and transcendental role for the elaboration of concepts about the relation among: society - space / society - nature / space and time. The various migratory events in the history of Jewish people and in their inclusion in the urban space transformed and accomplished the events into actions, and enable the construction of \"their place\", as well as their identity by a cultural and religious materiality. The arrival of the first Jewish immigrants to the city of São Paulo coincided with a great period of urban transformation, and also a transformation of the landscape, now industrial, and which started to be the new panoramic configuration of the space organization and of the technical development, as well as the changes of the productive forces, which configures the territory and places, typically provincial in a big city of the country. The cultural and material transformations that took place in the city of São Paulo, over time in the XX century, represented much more than a simple change of the urban landscape, and of the Jewish community of São Paulo that took part in this movement of strong space redistribution of the social and economic activities, that were materialized from the districts of Bom Retiro to Morumbi.
32
Giandoso, Daniel Marques. « A polêmica judaico-cristã nas Atas dos Mártires ». Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-02122016-135510/.
Texte intégralRésumé :
O presente trabalho procura analisar a polêmica judaico-cristã em relatos de martírio durante a perseguição romana aos cristãos até o século IV. Abordaremos as principais temáticas que compunham essa polêmica em outras fontes cristãs e judaicas para indicar um cenário possível que pudesse alimentar conflitos entres os dois grupos religiosos. Defenderemos que essa rivalidade presente no discurso dos líderes servia para demarcar a alteridade religiosa e que não necessariamente era vivenciada pelo conjunto dos fiéis em conformidade com os textos, sobretudo, quando a identidade judaica e a identidade cristã estavam em construção. Mesmo em um momento crítico de perseguição religiosa, a multiplicidade de manifestações religiosas tanto no judaísmo quanto no cristianismo, contribuiu para a circulação de práticas, de crenças e para um contato mais estreito entre judeus e cristãos nesses primeiros séculos. Defenderemos que apesar da concepção de martírio judaico ser diferente da concepção cristã é possível estabelecer relações entre os dois martirológios. As Atas dos Mártires dão alguns indícios de que o conceito de martírio cristão desenvolvido pelo cristianismo gentio estabeleceu essa afirmação de alteridade diante de sua matriz judaica.The aim of this work is to analyze the Judeo-Christian polemics in martyrdom reports produced during the Roman persecution of Christians until the fourth century. We will cover the main themes that made up this controversy in other Christian and Jewish sources to indicate a possible scenario that could fuel conflicts between both religious groups. We will defend that this rivalry in the discourse of leaders served to demarcate the religious otherness and that it was not necessarily experienced by all the faithful according to the texts, especially when Jewish identity and Christian identity were under construction. Even at a critical time of religious persecution, the multiplicity of religious manifestations in both Judaism and Christianity contributed to the circulation of practices, beliefs and to a closer contact between Jews and Christians in those early centuries. We will argue that despite the difference between the Jewish and the Christian conception of martyrdom, it is possible to establish relations between the two martyrologies. The Acts of the Martyrs give some evidence that the concept of Christian martyrdom developed by Gentile Christianity stated the otherness from its Jewish mother.
33
Mihan, Juliane Irma. « Heimat für Christen und Juden in Lengsfeld. Die Geschichte eines unkonventionellen Schulprojekts in der Mitte des 19. Jahrhunderts ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2015. https://slub.qucosa.de/id/qucosa%3A34945.
Texte intégral
34
Engel, Amir. « Elisabeth Gallas : »Das Leichenhaus der Bücher«. Kulturrestitution und jüdisches Geschichtsdenken nach 1945 ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2014. https://slub.qucosa.de/id/qucosa%3A35026.
Texte intégral
35
Levy, Anaël. « Jean de Menasce (1902 - 1973) : trajectoire d'un juif converti au catholicisme : entre mission et science des religions ». Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5079.
Texte intégralRésumé :
Jean de Menasce, né en 1902 dans l’aristocratie juive d’Alexandrie et impliqué dans le mouvement sioniste, demande le baptême à l’âge de 23 ans, à la suite d’un jeune cousin passé du communisme au séminaire. Il entre dans l’ordre dominicain et le sacerdoce et intègre le réseau de sociabilité maritainien. Étudiant d’Émile Benveniste, il devient spécialiste du mazdéisme et enseigne de 1938 à 1948 l’histoire des religions et la missiologie à la faculté de théologie de l’université de Fribourg en Suisse avant d’occuper la chaire « Religions de l’Iran ancien » à l’École pratique. L’originalité de sa trajectoire est multiple. Elle tient d’abord au fait qu’il entre dans l’Église avec une expérience juive dense et complexe. Il se distingue par un regard porté non pas exclusivement sur le judaïsme des origines chrétiennes ou sur la théologie d’Israël, mais sur un judaïsme étudié dans sa consistance historique et sur le monde juif contemporain, avec une attention particulière à l’État d’Israël. S’il semble d’abord s’orienter à l’instar de nombreux convertis du judaïsme vers une spécialisation dans un renouvellement des relations entre juifs et chrétiens, cet engagement originel s’intègre à deux lieux plus vastes : d’une part les fondements et exigences de la mission et du « dialogue » avec les religions non-chrétiennes et le monde sécularisé, surtout le marxisme ; de l’autre, la science des religions et son épistémologie, dont on mesurera ce qu’elles doivent, à côté d’une formation philosophique et littéraire et d’une expérience de linguiste et de traducteur, à la théologie des religionsJean de Menasce, born in 1902 in the Jewish aristocracy of Alexandria and involved in the Zionist movement, converted to Catholicism at the age of 23, following a young cousin who moved from Communism to the seminary. He entered the Dominican order and was ordained priest. A student of Emile Benveniste, he became a specialist of Mazdeism. From 1938 to 1948, he taught History of Religions and Missiology at the Theology Faculty of Fribourg, Switzerland, and then, Religions of Ancient Iran at the Ecole Pratique des Hautes Etudes. The originality of his trajectory is multiple. Menasce had a rich and complex Jewish experience before his conversion. As a Catholic, he was not exclusively interested in Judaism related with the origins of Christianism, or in the theology of Israel. He studied Judaism in its historical consistence and paid attention to the contemporary Jewish world, in particular the young State of Israel. He first seems, like numerous converts from Judaism, to be inclined towards a specialisation in the renewal of the relations between Jews and Christians. This original commitment blended in two larger issues: on one hand, the foundations and demands of the mission, and of the “dialogue” with non Christian religions and the secularised world, especially Marxism; on the other, the science of religions and its epistemology, whose practice and development are linked with the theology of religions, alongside the influence of a philosophical and litterary training and an experience as a linguist and a translator
36
Hahn, Hans-Joachim. « Repräsentationen des Holocaust : zur westdeutschen Erinnerungskultur seit 1979 / ». Heidelberg : Winter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2673724&prov=M&dok_var=1&dok_ext=htm.
Texte intégral
37
Deval, Neto Antônio 1980. « Memória da violência em Le Dernier des Justes de André Schwarz-Bart ». [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270059.
Texte intégralRésumé :
Orientador: Márcio Orlando Seligmann-SilvaDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
Made available in DSpace on 2018-08-24T15:09:41Z (GMT). No. of bitstreams: 1 DevalNeto_Antonio_M.pdf: 2278101 bytes, checksum: 76b2216dc2c1df7e5c846af5c20f050d (MD5) Previous issue date: 2014
Resumo: O presente trabalho busca apresentar a obra de André Schwarz-Bart, o Último dos Justos, publicado em 1959, e as formas como a memória e a violência nela se inscrevem. Começamos por analisar quais são as formas de violência que o romance contempla, todas elas ligadas à história das comunidades judaicas da Europa e as perseguições por elas sofridas nos séculos que o romance pretende abordar. Além das perseguições, expulsões e massacres, outras formas de violência são abordadas, como as relações de trabalho. Também foram analisadas as formas como o romance constrói seus cenários e personagens e como eles se ligam à lenda dos Lamed-vav e à história dos judeus europeus desde a Idade Média até a Segunda Guerra Mundial. Os problemas da recepção do romance que se ligam ao período histórico conturbado pelo qual a França passava na década de 1950 também foram abordados, uma vez que, tanto o livro quanto seu autor estiveram no meio de acusações de plágio, falsificação histórica e desconhecimento do judaísmo ao mesmo tempo em que foi acolhido como um dos maiores romances franceses do século. Procuramos também demonstrar a atualidade do romance tendo em vista seu caráter universal que extrapola a questão judaica e da Shoah
Abstract: The present study aims to present the work of André Schwarz-Bart, Le dernier des Justes , published in 1959 , and the forms such as memory and violence appear in the novel. We start by analyzing what are the forms of violence included in the novel, all of them connected to the history of Jewish communities in Europe and the persecutions they suffered centuries. Beyond the persecutions, expulsions and massacres, other forms of violence are researched, such as labor relations. The ways in which the novel builds the sets and characters and how they relate to the legend of the Lamed-vav and the history of European Jews from the Middle Ages to World War II were also studied. The problems concerning the reception of the novel related to the troubled historical period by which France passed in the 1950s were also problematized, since, both, the book and the author were in the middle of accusations of plagiarism, falsification and historical ignorance of Judaism at the same time it was recognized as one of the greatest French novels of the century. Also sought to demonstrate the relevance of the novel given its universal character that goes beyond the Jewish and Holocaust issue
Mestrado
Teoria e Critica Literaria
Mestre em Teoria e História Literária
38
Rieger, Sylvia Heike. « Janusbilder : der Diskurs um Frauen und Juden in der bürgerlichen Öffentlichkeit des deutschen Kaiserreiches / ». Thesis, Connect to this title online ; UW restricted, 2000. http://hdl.handle.net/1773/9954.
Texte intégral
39
Wassmuth, Britta. « Im Spannungsfeld zwischen Hof, Stadt und Judengemeinde : soziale Beziehungen und Mentalitätswandel der Hofjuden in der kurpfälzischen Residenzstadt Mannheim am Ausgang des Ancien Régime / ». Ludwigshafen am Rhein : Pro Message, 2005. http://www.loc.gov/catdir/toc/fy0715/2006506565.html.
Texte intégral
40
Lolli, Elena. « Le Pinqas ha-nifṭarim de la communauté juive de Lugo di Romagna pour les années 1658-1825 (Ms. New York, JTS, n. 3960) ». Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP012.
Texte intégralRésumé :
Ma recherche doctorale concerne l'étude de la vie et de la culture juive à Lugo (Italie) grâce à un examen attentif du Registre des morts (Pinqas ha-nifṭarim), une source de grande importance compilée en hébreu entre 1658 et 1825 et actuellement conservée dans la bibliothèque du Jewish Theological Seminary of America, à New York. Les actes de décès couvrent près de deux siècles et contiennent des informations inestimables sur l'histoire et sur les rabbins de la communauté. En plus du style baroque de plusieurs poèmes composés en l'honneur des dirigeants, de grand intérêt sont la description exacte de la culture funéraire des Juifs et la reconstruction généalogique de nombreuses familles juives importantes, telles que Fano, Sinigaglia, Del Vecchio, Jacchia et d'autres. Cette information a été comparée à celles présentes dans les registres communautaires contemporains. En effet, les listes des membres qui ont participé aux réunions du conseil nous permettent d'avoir beaucoup d'information de grand intérêt sur les membres éminents de la communauté et de reconstruire non seulement le contexte démographique de la communauté juive mais aussi l'évolution et les voies de son développement. Le manuscrit contient également les statuts de Ḥevrat Gemilut Ḥasadim (Bonnes Œuvres ou Société de la Miséricorde) de la communauté juive de Lugo. Cette association s'occupait de l'enterrement de chaque membre de la communauté et ses activités consistaient spécifiquement à s'occuper des membres de la famille des mourants préparant le corps avant l'enterrement; organiser la procession et la cérémonie funéraire; entretien du cimetière; aider les personnes en deuil; dire des prières rituelles; distribuer des provisions et des médicaments pour les malades. Il a été institué le 16 Hešwan 5418, le 23 octobre 1657. Le texte des statuts montre un aperçu très intéressant de la vie religieuse et sociale des Juifs de LugoMy doctoral research concerns the study of Jewish life and culture in Lugo (Italy) thanks to a careful examination of the Register of deaths (Pinqas ha-nifṭarim) Qahal Qadosh Lugo, a source of great importance compiled in Hebrew between 1658 and 1825 and currently stored in the Library of the Jewish Theological Seminary of America, New York. The death recordings encompass almost two centuries and contain invaluable information about the history and Rabbis of the community. Of particular interest was the Barocco style of several poems composed in honour of leading people, the accurate description of the funerary culture of the Jews and for the genealogical reconstruction of many important Jewish families, such as Fano, Sinigaglia, Del Vecchio, Jacchia and others. This information has been compared with those present in the contemporary Community registers. The lists of members who participated in the board meetings, in fact, allow us to have a lot of information of great interest about the eminent members of the community and to reconstruct not only the demographic context of the Jewish community but also the evolution and ways of its development. The manuscript also contains the statutes of Ḥevrat Gemilut Ḥasadim (Good Works or Mercy Society) of Jewish community of Lugo. This association handled the burial of each member of the community and its activities specifically consisted in looking after the family members of the dying preparing the body before the burial; organizing the funeral procession and ceremony; cemetery maintenance; assisting mourners; saying ritual prayers; distributing provisions and medicine for sick people. It was instituted on 16 Hešwan 5418, i.e. 23rd October 1657. The text of the statutes shows a very interesting insight of religious and social welfare life of the Jews of Lugo
41
Carvalho, Glacilda Soares da Silva. « "Cresceu como um renovo" (Is.53,20) : o sistema simbólico ritual judaico do tempo de Jesus, uma das principais raízes do cristianismo ». Universidade Católica de Pernambuco, 2009. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=474.
Texte intégralRésumé :
O tema o sistema simbólico ritual judaico do tempo de Jesus, uma das principais raízes do Cristianismo primitivo e sua autoafirmação como religião, envolvem uma análise
dos elementos rituais que nortearam o Judaísmo do tempo de Jesus e que serviram de base para o surgimento do Cristianismo primitivo. A presente dissertação levará em consideração o sistema cultural religioso judaico do primeiro século da era cristã e como ele influenciou o sistema simbólico ritual de sinais cristãos primitivos, cujo ponto de partida é a pessoa de Jesus. Iniciaremos com uma abordagem sobre a religião, buscando uma visão ampla do fenômeno cultural e da função da religião. O enfoque principal gira em torno de três polos: o sistema simbólico ritual judaico do tempo de Jesus, como uma das principais raízes do Cristianismo primitivo, a importância do Jesus Histórico para o surgimento da religião cristã primitiva e a transformação da religião judaica mediante a fé pós-pascal em Cristo. O Jesus histórico é, a partir da fé pós-pascal, a presença do criador primordial e do juiz escatológico. Ele é um com Deus. A religião cristã primitiva, a partir de então, vai descobrindo os caminhos para tornar-se uma religião autônoma, reaproveitando a essência do sistema simbólico ritual de sinais judaicos e, ressignificando-os a partir de JesusThe theme the jewish ritual symbolic system from Jesus‟ time, one of the primitive Christianity‟s main roots and its self-affirmation as religion involves an analysis of the ritual elements which guided the Judaism from the Jesus‟ time and that was used as a base to the primitive Christianity appearance. This work will consider the jewish religious cultural system from the first century of the Christian time and how it influenced the ritual symbolic system of primitive Christian signs, which begings with Jesus Himself. We are going to start with an approach about the religion, searching a huge vision of the cultural phenomenon and the religion function. The main focus turns around three poles: The jewish ritual symbolic system from the Jesus‟ time, as one of the primitive Christianity‟s main roots, the importance of the historical Jesus to the raise of the primitive Christian religion and the transformation of the jewish religion through the post-paschal faith in Christ. The historical Jesus is, from the post-paschal faith on, the presence of the primordial creator and the eschatological judge. He is one with God. The primitive Christian religion, from that time on, is going to find ways to become an autonomous religion, reusing the essence of the ritual symbolic system of jewish signs, and giving them a new meaning from Jesus on
42
Dreyfuss, Mathias. « Fabrique des archives, fabrique de l’histoire : la construction des sources de l’histoire des Juifs en France (fin XVIIIe s.- fin années 1930) ». Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0052/document.
Texte intégralRésumé :
Comment l’histoire des Juifs en France a-t-elle été pensée, écrite, conceptualisée tout au long du XIXe siècle ? En repartant des conditions concrètes dans lesquelles archivistes et historiens se sont saisis des documents relatifs à cette histoire, nous tentons de montrer que le processus de constitution de l’histoire des Juifs en France en domaine de savoir propre, adossé à des documents authentiques, ne peut être séparé du contexte général de mutation des conditions du travail scientifique en France à partir des années 1830, dans le cadre de ce qui a été nommé l’historiographie documentaire. Les archivistes, bibliothécaires et plus largement les érudits qui ont inventorié, classé et décrit ces matériaux leur ont donné une visibilité inédite au sein des dépôts, tout en les laissant globalement à l’écart des chantiers de publication des sources de l’histoire de France. L’historiographie des Juifs en France, s’affirmant scientifiquement à partir des années 1880, a tenté, avec difficulté, de dépasser les contradictions inhérentes à l’écriture d’une histoire des Juifs en France pensée comme une ligne continue dans le temps et dans l’espace. Cette étude souligne également, en creux, la faible place accordée aux archives internes aux communautés juives françaises dans la construction de cette histoire, tournée vers l’extérieur davantage que vers l’intérieurHow was French Jewish history conceived, written, conceptualized throughout the XIX century? Looking at the concrete conditions under which archivists and historians accessed documents pertaining to this history, this dissertation attempts to show that the process of constructing French Jewish history as a separate domain with its own knowledge base, reinforced with authentic documents, cannot be separated from the larger context of the changing conditions of scientific work in France from the 1830s onward, in the framework of what has been called documentary historiography. The archivists, librarians and scholars, more generally, who inventoried, cataloguedand described these materials gave them a new visibility within Archives, all while excluding them from the publications of the sources of French history. French Jewish historiography, which consolidated from the 1880s onward, tried, with difficulty, to overcome the inherent contradictions to the writing of a linear history of Jews in France, conceived of as a continuum in time and space. This survey also shows, indirectly, the peripheral role that archives belonging to French Jewish communities played in the construction of this history, which was more outward – than inward – looking
43
Waßmuth, Britta. « Im Spannungsfeld zwischen Hof, Stadt und Judengemeinde : soziale Beziehungen und Mentalitätswandel der Hofjuden in der kurpfälzischen Residenzstadt Mannheim am Ausgang des Ancien Régime / ». Ludwigshafen am Rhein : Pro Message, 2005. http://www.loc.gov/catdir/toc/fy0715/2006506565.html.
Texte intégral
44
Lima, Kátia Giovana Costa. « A figura do judeu nas obras de Jorge Amado : Suor e Tenda dos milagres ». Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8158/tde-08072015-112258/.
Texte intégralRésumé :
A dissertação propõe-se a analisar a presença de personagens judias nos romances de Jorge Amado, especificamente em Suor e Tenda dos Milagres, ambos do período modernista da literatura brasileira, abarcando, entretanto, momentos distintos da vida política e literária do autor, o qual sendo comunista foi perseguido e vigiado por seus ideais e aspirações políticas, também em momentos distintos da História. Embora os romances sejam do mesmo período, as narrativas desenrolam-se pontualmente durante o governado de Getúlio Vargas, de 1930 a 1945, detendo-se especificamente nas décadas de 20 a 30, momentos destacados pela perseguição aos comunistas e judeus, justificandose, então, a escolha do autor e dos dois romances. Além da Era Vargas, abrange-se o período da Ditatura Militar, visto que o romance Tenda dos Milagres foi publicado em 1969, sendo este o tempo presente da narrativa, tendo como passado e pano de fundo o governo Vargas. O objetivo da pesquisa foi verificar se há distinção no tratamento aos judeus, independente da época, tanto do ponto de vista do autor em relação à forma como se relaciona, escreve e os enxerga, como das personagens que compõem suas obras. Assim, as figuras judias foram contrapostas a outros não nacionais como os estrangeiros e imigrantes, visando a distinguir se estes recebem tratamento diferenciado do elemento judaico. Esta distinção entre estrangeiros e imigrantes também é um foco de estudo e análise e se dá devido a forma com que eles aparecem na literatura, ora como elemento embranquecedor, ora como mão-de-obra, ora como indesejado, por exemplo. O método de trabalho contemplou duas frentes: o levantamento e análise da figura do estrangeiro e do imigrante, judeu ou não, em diversas obras de Jorge Amado, mas especificamente nos dois romances em questão e a comparação entre representação e apresentação referentes à personagem judia nas obras específicas, visto que cada uma delas foi composta e publicada em períodos diferentes da História do Brasil e da sociedade baiana da época. Como resultados, são apresentadas e confrontadas as análises dos dois romances, bem como suas personagens e o contexto histórico-político-social das narrativas, chegando-se à conclusão de que há distinção de tratamento ao judeu, em comparação com outros elementos estrangeiros e imigrantes analisados; para chegar à este resultado, foram formuladas diversas perguntas que subjazem à pesquisa, como, por exemplo: em que medida o estrangeiro é discriminado, já que ocupa a posição do outro, do diferente? Em que medida se discriminam os judeus no Brasil, como herança do colonialismo português? Como eles são discriminados no período da Era Vargas e da Ditadura Militar? Os estrangeiros em geral recebem um tratamento semelhante, nos diversos textos literários?The dissertation proposes to examine the presence of Jewish characters in novels of Jorge Amado, specifically in Suor and Tenda dos Milagres, both from modernist period of Brazilian literature, covering, however, different times of political and literary life of the author, which communist was being persecuted and watched by their ideals and political aspirations, also at different moments in history. Although the novels are of the same period, the narratives unfold punctually during the Getúlio Vargas ruled, from 1930 to 1945, stopping specifically in the 1920s and 1930s highlighted by the persecution of Communists and Jews moments, justifying, then the authors choice and the two novels. Besides the Vargas Era, it covers up the military dictatorship, considering Tenda dos Milagres novel was published in 1969, this being the present time of the narrative, with the background of the Vargas government. The research objective was to determine whether there is a distinction in the treatment of the Jews, regardless of time, both from the authors standpoint in relation to how it relates, writes and sees them as the characters that compose his works. Thus, the Jewish figures were opposed to foreigners and immigrants, seeking to distinguish if they receive differential treatment from Jewish element. This distinction between foreigners and immigrants is also a focus of the study and analysis and it is due the way they appear in the literature, sometimes as an element bleaching, or as hand labor, sometimes as undesirable, for example. The working method included two fronts: a survey and analysis of the foreigner and the immigrant. Jewish or not, in various works of Jorge Amado, but specifically in the two novels in question and the comparison between representation and presentation of the Jewish character in the specific works, since each was composed and published in different periods of Brazils history and the bahian society of the time. As results, the analysis of the two novels are presented and compared, as well as their characters and the historical, political and social context of the narrative, concluding that there is a distinction in the treatment to the Jewish compared with other foreign and immigrants analyzed; to arrive at this result, several questions were formulated that underlie research, such as: in what measure is the foreign discriminated since he occupies the position of the other, the different? In what measure are the Jews discriminated in Brazil, as a legacy of Portuguese colonialism? How are they discriminated during the Vargas Era and the Military Dictatorship? Do foreigners generally receive similar treatment in different literary texts?
45
Némirovski, Isabelle. « "Un vieux rêve intime" : histoire, mémoires et représentations des Juifs d'Odessa ». Thesis, Sorbonne Paris Cité, 2016. http://www.theses.fr/2016INAL0008.
Texte intégralRésumé :
Depuis sa fondation en 1794 par Catherine II, Odessa, cité portuaire de la mer Noire, ne laisse personne indifférent. Conçue pour devenir une utopie urbaine au sein d’une Russie très contraignante, la ville nouvelle – libre de servage, tolérante et entreprenante – attire des populations venues des quatre coins de l’Europe. Les premiers migrants sont en majorité des déshérités, des infortunés et des Juifs persécutés de l’Empire en quête d’un refuge. La société juive naissante éprise de liberté saisit sa chance en s’impliquant activement dans la réalisation de ce chantier ambitieux. Dès les années 1860, premiers frémissements d’un « bonheur juif », des banquiers, des négociants, des intellectuels, des artistes, des bandits et des « Juifs ordinaires » écrivent pareillement le « modernisme » et les légendes colorées d’Odessa la Juive. Le XXe siècle pris entre guerres et révolutions, sonne le glas de l’âge d’or des Juifs d’Odessa avec le retour des pogromes et des massacres de masse. Bon nombre d’entre eux repartent sur les routes de l’exil à la recherche de ports d’attache : onze villes nord-américaines portent le nom d’Odessa. Les Odessites vouent à leur ancienne terre d’adoption un véritable culte, sous des formes plurielles, œuvres littéraires, musicales, picturales et cinématographiques. A la lumière de l’Histoire et de la micro-histoire, l’enjeu de cette recherche sur la communauté juive odessite est d’identifier l’« espace de vérité » de la ville d’Odessa entre mythe et réalitéSince its creation by Catherine the IInd in 1794, Odessa, a harbour on the Black Sea, leaves no one indifferent. Designed to become an urban utopia within a very compelling Russia, the new town – tolerant, enterprising, and from its origins free from serfdom – has attracted populations from across Europe. The first migrants were mainly poor, hapless people and persecuted Jews from the Empire in search of a refuge. The emerging Jewish society, freedom-loving, seized the opportunity to build an ideal city, culminating in the birth of a “Jewish happiness”. From 1860 onwards, great bankers, merchants, intellectuals, artists, gangsters and labourers all contributed to the “modernism” and the colourful history of the Jewish Odessa. Caught between wars and revolutions, the 20th Century sounded the knell of the golden age for Odessa Jews, with the return of pogroms and mass slaughters. A number of Jews went back to the roads of exile, looking for a new home: eleven North American towns have taken the name of Odessa. “Odessity” worship Odessa-mama: music works, paintings and movies aim at celebrating the glory of the homeland. Considering both the historical and micro-historical legacy, the challenge of this research on the Jewish community from Odessa aims to identify and establish a “truth space” between the real and the imaginary city
46
Bauer, Sebastian. « Jüdische Geschichtsschreibung zwischen Reform und Orthodoxie. Die Positionen von Ludwig Philippson und Marcus Lehmann ». HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2015. https://slub.qucosa.de/id/qucosa%3A34948.
Texte intégral
47
Rocha, Junior Ozeias. « À mesa com um estrangeiro : a refeição como elemento organizador e identitário das comunidades lucanas a partir de Lucas 24,13-53 ». Universidade Metodista de São Paulo, 2011. http://tede.metodista.br/jspui/handle/tede/193.
Texte intégralRésumé :
Made available in DSpace on 2016-08-03T12:18:50Z (GMT). No. of bitstreams: 1
OZEIAS ROCHA JUNIOR - METODISTA_FINAL.pdf: 758088 bytes, checksum: 689930e6fc5a25337f24df135f97cf87 (MD5)
Previous issue date: 2011-09-28Our research aims to determine the influence of Hellenistic meal in the customs of a Mediter-ranean Jewish community in the first century. We, then, a survey of contacts in the Jewish community in general had with the Greco-Roman both the diffusion and exchange of their values as in the spaces occupied by both cultures and their symbolic conceptions. Thus, we studied the influence of Greek meal in the writings of Luke and Acts. First, in exegetical reading of Luke 24.13-53, the disciples on the way to Emmaus, we see evidence that this narrative, especially in the scene of the table, the meal was marked by the inclusion of a foreigner. In a way, the constitution of the Lucan community points, especially regarding the meal for the formation of their identity. Then we find in the writings of Luke-Acts the conse-quences of contact. The material of Luke, both the Gospel and the Acts of the Apostles, presents narratives that focus on table therefore found that the act of Jesus was at table with unqualified persons, according to Jewish customs and the prospect of this material Lucan, shows the influence of Greek meal in the practice of Jewish followers of Jesus and that this practice was assimilated by this community in the early years of its formation.
Nossa pesquisa tem como meta verificar a influência da refeição helênica nos costumes de uma comunidade judaica do Mediterrâneo no primeiro século. Fizemos, então, um levantamento dos contatos em que a comunidade judaica, em geral, teve com a cultura greco-romana, tanto na difusão e troca de seus valores como nos espaços ocupados por ambas as culturas e suas concepções simbólicas. Em seguida, estudamos a influência da refeição grega nos escritos do Evangelho de Lucas e em Atos. Primeiramente, na leitura exegética de Lucas 24,13-53, os discípulos a caminho de Emmaús, percebemos nesta narrativa indícios de que, especialmente na cena da mesa, a refeição foi marcada pela inclusão de um estrangeiro. De certa forma, a constituição da comunidade lucana aponta, principalmente no que diz respeito a refeição, para a formação de sua identidade. Por fim, verificamos nos textos de Lucas-Atos as consequências desse contato. O material de Lucas, tanto o Evangelho quanto os Atos dos Apóstolos, apresenta narrativas que dão ênfase à mesa, portanto constatamos que o ato de Jesus estar à mesa com pessoas desqualificadas, segundo os costumes judaicos e na perspecti-va deste material lucano, mostra a influência da refeição grega na prática dos judeus seguidores de Jesus e que esta prática foi assimilada por essa comunidade nos primeiros anos de sua formação.
48
Remes, Sirkka. « Métamorphoses des genres : l'oeuvre littéraire de Gilles Zenou ». Paris 3, 2008. http://www.theses.fr/2008PA030157.
Texte intégralRésumé :
Écrivain et philosophe d’origine juif marocain, émigré en France, Gilles Zenou (1957-1989) traitait dans ses textes la problématique de l’identité et de l’altérité. L’étude concerne son oeuvre littéraire qui comprend trois romans et deux recueils de contes. Les textes philosophiques de l’auteur, notamment ses deux thèses, sont cependant utilisés dans l’interprétation des textes fictifs. Le terme genre est employé dans le travail dans son sens le plus large ; la méthode d’analyse associe l’étude sur l’interaction entre la philosophie et la littérature et entre différents genres littéraires à l’étude sur les genres féminin et masculin. Quand un récit réaliste se transforme en un conte, que deviennent des hommes et des femmes ? Comment l’auteur ré-écrit-il des mythes anciens ? Dans l’oeuvre de Zenou, la recherche de beauté est inséparable d’une recherche spirituelle et éthique. L’analyse des métamorphoses des genres dans ses textes met en avant une résistance de l’écriture qui contourne les rapports de pouvoir en se transformant sans cesseThe author and philosopher Gilles Zenou (1957-1989), born in a Jewish Moroccan family and emigrated in France, treats in his texts the problematic of identity and otherness. In this study, the focus is in his literary production that includes three novels and two tale collections. However, the philosophical texts of the author, especially his two doctor’s theses, are used as a support in analysing his fictional texts. The term “genre” is used assuming its polysemy in the French language; the method of analysis associates the study of the interaction between different literary genres to the gender studies. In the work of Zenou, the research of beauty goes together with a spiritual and ethical research. The analysis of the metamorphoses of genre and gender shows how the writing resists and contours the power relationships by transforming itself
49
Schreiber, Jean-Philippe. « Immigration et intégration des juifs en Belgique (1830-1914) ». Doctoral thesis, Universite Libre de Bruxelles, 1993. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212772.
Texte intégral
50
Maul, Heinz Eberhard. « Japan und die Juden : Studie über die Judenpolitik des Kaiserreiches Japan während der Zeit des Nationalsozialismus 1933-1945 / ». PDF version, 2000. http://hss.ulb.uni-bonn.de/ulb_bonn/diss_online/phil_fak/2000/maul_heinz_eberhard/0225.pdf.
Texte intégral