Bibliografie tematiche / Jews

Letteratura scientifica selezionata sul tema "Jews"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 26 luglio 2024

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Articoli di riviste sul tema "Jews"

1

Harkins, Franklin. "Nuancing Augustine's Hermeneutical Jew: Allegory and Actual Jews in the Bishop's Sermons". Journal for the Study of Judaism 36, n. 1 (2005): 41–64. http://dx.doi.org/10.1163/1570063054012114.

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AbstractBy investigating Augustine's preaching on the Jews, this paper seeks to nuance recent scholarship that maintains that the bishop's doctrine of the Jews took shape not in the context of his daily interactions with real Jews in Hippo Regius but rather against the backdrop of various aspects of his theology. A consideration of Augustine's homiletic corpus reveals a biblically-constructed and theologically-crafted "hermeneutical Jew." At the same time, however, Augustine the preacher also repeatedly refers to actual Jews in his late antique North African context. After reviewing the basic historical and historiographical evidence for Jews in ancient North Africa, it is here argued that it is precisely for actual Jews and their potential proselytes that Augustine spins the hermeneutically-crafted Jew (indeed, several of them) out of his allegorical interpretation of various biblical stories.
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Cohen, Shaye J. D. "Crossing the Boundary and Becoming a Jew". Harvard Theological Review 82, n. 1 (gennaio 1989): 13–33. http://dx.doi.org/10.1017/s001781600001600x.

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Who was a Jew in antiquity? How was “Jewishness” defined? How did a non-Jew become a Jew, and how did a Jew become a non-Jew? In their minds and actions the Jews erected a boundary between themselves and the rest of humanity, the gentiles, but the boundary was always crossable and not always clearly marked. A gentile might associate with Jews and observe Jewish practices, or might “convert” to Judaism and become a proselyte. A Jew might avoid contact with Jews and cease to observe Jewish practices, or might deny Judaism outright and become an “apostate.” Or the boundary could be blurred through the marriage of a Jew with a gentile.
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van Oort, Johannes. "Augustine and the Jews". Church History and Religious Culture 103, n. 2 (19 settembre 2023): 135–57. http://dx.doi.org/10.1163/18712428-bja10060.

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Abstract The essay discusses the main topics of ‘Augustine and the Jews.’ It opens with the question where, according to Augustine, the name ‘Jew’ comes from. It then proceeds to his use of the designations ‘Hebrew’ and ‘Israelite’ parallel (and partly in contrast) to ‘Jew.’ Mainly according to The City of God a brief biblical history of the Jews is outlined. Augustine’s theological valuation of the Jews turns out to be partly positive, but mainly negative. The same applies to the (rather often discussed, but frequently misunderstood) ‘sign of Cain.’ The analysis of Aduersus Iudaeos shows Augustine’s ‘provocation’ of the Jews. By and then in the course of the overview, the question of Augustine’s (likely) ‘anti-Judaism’ is briefly dealt with. Finally, the essay discusses Augustine’s acquaintance with ‘real’ i.e. contemporary Jews, draws some conclusions, and presents a concise overview of subjects requiring further research.
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Paget, James Carleton. "Clement of Alexandria and the Jews". Scottish Journal of Theology 51, n. 1 (febbraio 1998): 86–98. http://dx.doi.org/10.1017/s003693060005002x.

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Did Justin Martyr really have a conversation with Trypho the Jew as he states that he did in hisDialogue with Trypho?And even if he did not, does this text, indirectly at least, give evidence of genuine contact between Christians and Jews? When Tertullian in hisAdversus Judaeosreviled Jews for their failure to understand the scriptures in the way he did, was he in fact reviling Jews known to him who actually disagreed with him? Or put another way, do the accusations he makes against Jews give evidence of an ongoing debate with that ancient community?
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Resnick, Irven Michael. "Medieval Automata and Later Medieval Judeophobia". Journal of Medieval Religious Cultures 48, n. 1 (1 gennaio 2022): 1–20. http://dx.doi.org/10.5325/jmedirelicult.48.1.0001.

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ABSTRACT A widely shared sense among later medieval Christians that Jews represented a growing threat led to efforts to clearly mark or distinguish Jews. These efforts often demanded special garments or distinguishing marks on Jews' clothes, or sought natural signs visible in the Jews' body that would identify them. When these measures failed, some fifteenth-century Spanish Christians placed their hopes on mechanical devices or automata that could clearly identify Jews, conversos, or crypto-Jews in order to effect a separation between Christian and Jewish communities. This article examines Alonso Tostado's description of a “talking head” or automaton, inspired by one previously fashioned by Albertus Magnus, which identified any Jew who attempted to enter the town of Tábara. It traces this tradition through early modern Spanish and French literature to demonstrate the special concern to safeguard Christian “purity of blood” in Spain but absent in French sources.
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Machover, Moshé. "An Immoral Dilemma: The Trap of Zionist Propaganda". Journal of Palestine Studies 47, n. 4 (2018): 69–78. http://dx.doi.org/10.1525/jps.2018.47.4.69.

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Political Zionism is based on the fallacy that there exists a single nation encompassing all the world's Jews. How can Zionism claim that Israel is the nation-state of the Jewish people, since the only attribute shared by all Jews is Judaism, a religion and not an attribute of nationhood in any modern sense of the word? Jews can belong to various nations—a Jew may be French, American, Indian, Argentinian, and so forth—but being Jewish excludes other religious affiliations. Thus, this essay argues, the Zionist claim that all the world's Jews constitute a single distinct national entity is an ideological myth, invented as a misconceived way of dealing with the persecution and discrimination suffered by European Jews, in particular. Indeed, from its earliest iterations and up to the present day, Zionism—a colonizing project—has been fueled by an inverted form of anti-Semitism: if, as it claims, Israel acts on behalf of all Jews everywhere, then all Jews must be collectively held responsible for the actions of that state—clearly an anti-Semitic position.
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Kamanzi, Michel Segatagara. "Oἱ Ἰουδαῖοι (The Jews) in John’s Gospel: An African Reading". Religions 14, n. 11 (20 novembre 2023): 1441. http://dx.doi.org/10.3390/rel14111441.

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This article is dedicated to the loving memory of Bénézet Bujo and Laurenti Magesa, two giants of African Theology. The portrait of the Jews in John’s Gospel has been the object of a great debate among Western scholars. The negative portrait of many of the Jews of the fourth canonical gospel has led some to qualify John’s Gospel as the most “anti-Jewish” writing of the New Testament. Recent Western history, in particular the Shoah, has certainly had a heavy weight on this negative interpretation of John’s Gospel. But another perspective, here African Biblical Hermeneutics, may give a different understanding of this disputed theme. Following this non-Western approach, we want to show that maybe it is not John’s Gospel’s characterization of the Jews which is problematic, but the hermeneutics used to interpret it. In the end, what is at stake, is not the Jews or Jewish people as such, but how one, Jew or non-Jew, responds to Jesus’ message and gift of abundant life.
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Zukowski, Arkadiusz. "Emigration of Polish Jews to South Africa during the second Polish republic (1919–1939)". Nordisk Judaistik/Scandinavian Jewish Studies 17, n. 1-2 (1 settembre 1996): 61–74. http://dx.doi.org/10.30752/nj.69530.

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The term “the wandering Jew” could be properly referred to the situation of Polish Jews during the Second Polish Republic. Polish Jews constituted the largest separate ethnic group within overseas emigration from Poland during the years 1918–1939. They left Poland mainly for economic, and later for political reasons. The settlement schemes were supported and sponsored by Polish governmental agencies and Jewish societies in Poland and abroad. During the years 1918–1939 about several thousand Polish Jews emigrated to South Africa. A new immigration law implemented after 1930 had seriously reduced the influx of Polish Jews. That emigration had a very permanent character and included mainly members of the lower middle class. From the great variety of social, cultural, religious and professional activity of Polish Jews who settled in South Africa a pro-Polish attitude and activity was only evident in a tiny proportion of immigrants. The pro-Polish activity of Polish Jews was focused in Johannesburg (e.g. The Polish-Hebrew Benevolent Association) and in Cape Town (e.g. The Federation of Polish Jews in the Cape). An integrating role in that activity was played by Polish consular posts.
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Stone, Carole. "Anti-Semitism in the Miracle Tales of the Virgin". Medieval Encounters 5, n. 3 (1999): 364–74. http://dx.doi.org/10.1163/157006799x00141.

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AbstractFantasy is a force in the anti-Semitic portrayals of Jews in medieval Christianity's miracle tales. Christians told these tales in order to forge a collective identity in which the Jew became the Other. This paper addresses Christian fantasies about Jews as well as the cultural and historical circumstances that made the tales popular. The three tales chosen for discussion- "The Child Slain by the Jews," The Jewish Boy," and "The Merchant's Surety"-demonstratc how anti-Semitic tales were useful in helping Christianity foster survival.
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Baer, Marc David. "Turk and Jew in Berlin: The First Turkish Migration to Germany and the Shoah". Comparative Studies in Society and History 55, n. 2 (aprile 2013): 330–55. http://dx.doi.org/10.1017/s0010417513000054.

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AbstractIn this paper I critically examine the conflation of Turk with Muslim, explore the Turkish experience of Nazism, and examine Turkey's relation to the darkest era of German history. Whereas many assume that Turks in Germany cannot share in the Jewish past, and that for them the genocide of the Jews is merely a borrowed memory, I show how intertwined the history of Turkey and Germany, Turkish and German anti-Semitism, and Turks and Jews are. Bringing together the histories of individual Turkish citizens who were Jewish or Dönme (descendants of Jews) in Nazi Berlin with the history of Jews in Turkey, I argue the categories “Turkish” and “Jewish” were converging identities in the Third Reich. Untangling them was a matter of life and death. I compare the fates of three neighbors in Berlin: Isaak Behar, a Turkish Jew stripped of his citizenship by his own government and condemned to Auschwitz; Fazli Taylan, a Turkish citizen and Dönme, whom the Turkish government exerted great efforts to save; and Eric Auerbach, a German Jew granted refuge in Turkey. I ask what is at stake for Germany and Turkey in remembering the narrative of the very few German Jews saved by Turkey, but in forgetting the fates of the far more numerous Turkish Jews in Nazi-era Berlin. I conclude with a discussion of the political effects today of occluding Turkish Jewishness by failing to remember the relationship between the first Turkish migration to Germany and the Shoah.
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Tesi sul tema "Jews"

1

Fry, Helen Patricia. "Converting Jews? : from a mission to Jews to a mission with Jews". Thesis, University of Exeter, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337726.

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Rockoff, Stuart Allen. "Jewish racial identity in Pittsburgh and Atlanta, 1890-1930 /". Digital version accessible at:, 2000. http://wwwlib.umi.com/cr/utexas/main.

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Smith, Murray. "Locke's Jews". Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61759.

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

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Frenette, Derek Angus. "L'Alliance Israélite Universelle and the politics of modern Jewish education in Baghdad, 1864-1914 /". Burnaby B.C. : Simon Fraser University, 2005. http://ir.lib.sfu.ca/handle/1892/2029.

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Charak, Sarah Edith. "Anglo-Jews and Eastern European Jews in a White Australia". Thesis, Department of History, 2019. http://hdl.handle.net/2123/21137.

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This thesis traces the story of Australian Jewish identity from the colonial period to the end of the 1920s. Anglo-Jews aligned themselves with ‘white Australia’, arguing that their Jewishness was merely a private trait. Moments of crisis in the 1890s and 1920s, prompted by the possible and actual migration of Eastern European Jews to Australia, threatened to destabilise the place Anglo-Jews had carved out in Australian society, and forced a renegotiation of what it meant to be Jewish in Australia. These moments demonstrate that despite being notionally accepted in Australia, the whiteness of Jews was never guaranteed. Drawing on newspapers and government records, this thesis argues that since their arrival in Australia, Jews have been ambivalently and ambiguously placed in relation to Australian constructions of whiteness. As a group notoriously hard to define, Jews are an important case study in an analysis of the discursive world of ‘white Australia’, presenting new questions that challenge existing binaries of ‘white’ and ‘coloured’.
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Rubin, Margot W. "The Jewish community of Johannesburg, 1886-1939 landscapes of reality and imagination /". Diss., Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-09212005-092700.

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Weiss, James Russell. "The metamorphosis of Jewish identities in nineteenth century Russia, 1801-1894". Morgantown, W. Va. : [West Virginia University Libraries], 2000. http://etd.wvu.edu/templates/showETD.cfm?recnum=1523.

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Thesis (Ph. D.)--West Virginia University, 2000.
Title from document title page. Document formatted into pages; contains vi, 420 p. Vita. Includes abstract. Includes bibliographical references (p. 404-416).
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Barda, Rachel Marlene. "The Migration Experience of the Jews of Egypt to Australia, 1948-1967: A model of acculturation". Thesis, The University of Sydney, 2006. http://hdl.handle.net/2123/1145.

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This thesis has tried to construct a comprehensive analysis of a clearly defined community of Egyptian Jews in Australia and France, based on the oral history of Egyptian born migrants. Built around the conceptual framework of forced emigration, integration and acculturation, it looks at the successful experience of this particular migrant group within both Australian and French societies. Like the other Jewish communities of Arab lands, the Egyptian Jewish community no longer exists, as it was either expelled or forced into exile in the aftermath of the three Arab-Israeli wars (1948, 1956, 1967). This thesis argues that the rise of an exclusively Arab-Islamic type of nationalism, the growth of Islamic fundamentalism and the escalating Arab-Israeli conflict constituted the fundamental causes for the demise of Egyptian Jewry. As a consequence, almost half of the Jewish population of Egypt went to Israel. The rest dispersed throughout the Western world, mainly in France, North and South America. In Australia, a small group of around 2,000 found a new home. Apart from those who migrated to Israel, the majority of Egyptian Jews experienced a waiting period in Europe before they were accepted by any of the countries of immigration, a period facilitated by international and local Jewish welfare agencies. My interviewees chose Australia mostly to be reunited with family members. They first had to overcome the racial discrimination of the ‘White Australia’ Immigration policy towards Jews of Middle Eastern origin, a hurdle surmounted thanks to the tireless efforts of some leaders of the Australian Jewish community. With their multiple language skills, multi-layered identity and innate ability to interact with a variety of ethnic groups, they succeeded in establishing themselves in an unfamiliar country that initially welcomed them reluctantly. As such, they can be said to have successfully acculturated and integrated into Australian society, whilst retaining their own cultural diversity. The more numerous Egyptian Jews living in France also successfully acculturated. As a larger group, they were better equipped to assert themselves within the older Jewish/French community and retain their distinctive Sephardi culture. Studies such as the present one provide insight into the process of integration and identity reconstruction, as well as the diverse strategies used to ensure a successful acculturation, and the value of a multi-layered identity.
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Barda, Rachel Marlene. "The Migration Experience of the Jews of Egypt to Australia, 1948-1967: A model of acculturation". University of Sydney, 2006. http://hdl.handle.net/2123/1145.

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Doctor of Philosophy
This thesis has tried to construct a comprehensive analysis of a clearly defined community of Egyptian Jews in Australia and France, based on the oral history of Egyptian born migrants. Built around the conceptual framework of forced emigration, integration and acculturation, it looks at the successful experience of this particular migrant group within both Australian and French societies. Like the other Jewish communities of Arab lands, the Egyptian Jewish community no longer exists, as it was either expelled or forced into exile in the aftermath of the three Arab-Israeli wars (1948, 1956, 1967). This thesis argues that the rise of an exclusively Arab-Islamic type of nationalism, the growth of Islamic fundamentalism and the escalating Arab-Israeli conflict constituted the fundamental causes for the demise of Egyptian Jewry. As a consequence, almost half of the Jewish population of Egypt went to Israel. The rest dispersed throughout the Western world, mainly in France, North and South America. In Australia, a small group of around 2,000 found a new home. Apart from those who migrated to Israel, the majority of Egyptian Jews experienced a waiting period in Europe before they were accepted by any of the countries of immigration, a period facilitated by international and local Jewish welfare agencies. My interviewees chose Australia mostly to be reunited with family members. They first had to overcome the racial discrimination of the ‘White Australia’ Immigration policy towards Jews of Middle Eastern origin, a hurdle surmounted thanks to the tireless efforts of some leaders of the Australian Jewish community. With their multiple language skills, multi-layered identity and innate ability to interact with a variety of ethnic groups, they succeeded in establishing themselves in an unfamiliar country that initially welcomed them reluctantly. As such, they can be said to have successfully acculturated and integrated into Australian society, whilst retaining their own cultural diversity. The more numerous Egyptian Jews living in France also successfully acculturated. As a larger group, they were better equipped to assert themselves within the older Jewish/French community and retain their distinctive Sephardi culture. Studies such as the present one provide insight into the process of integration and identity reconstruction, as well as the diverse strategies used to ensure a successful acculturation, and the value of a multi-layered identity.
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Più fonti

Libri sul tema "Jews"

1

Austerberry, Maureen. Jews. Cheltenham, England: Stanley Thornes, 1990.

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Jews. Boston: Branden Pub. Co., 1997.

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Sunday Jews. Orlando, Fla: Harvest Book/Harcourt, 2003.

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Bubis, Gerald B. Growing Jews. Cincinnati: Hebrew Union College Press, 2001.

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Klein, Emma. Lost Jews. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24319-8.

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Efron, John, Matthias Lehmann e Steven Weitzman. The Jews. Third edition. | New York, NY : Routledge ; Abingdon, Oxon : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781351017879.

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Benʹi͡aminov, Meer R. Bukharian Jews. New York: M.R. Benyaminov, 1992.

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Perle, Iehoshua. Ordinary Jews. Albany: Excelsior Editions/State University of New York Press, 2011.

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Wolf, Moskovich, Shvart͡s︡band S e Alekseev A. A, a cura di. Jews & Slavs. Jerusalem: Israel Academy of Sciences and Humanities, 1993.

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Nathan, Abrams, a cura di. Jews & sex. Nottingham, Uk: Five Leaves Publications, 2008.

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Capitoli di libri sul tema "Jews"

1

Novick, Julius. "German Jews, Southern Jews". In Beyond the Golden Door, 97–107. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611832_9.

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Staszic, Stanisław. ""Jews"". In Stranger in Our Midst, a cura di Harold B. Segel, 38–42. Ithaca, NY: Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501718298-007.

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Tinsley, Annie. "Jews". In A Postcolonial African American Re-reading of Colossians, 23–39. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137326157_4.

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Norwid, Cyprian Kamil. ""Polish Jews"". In Stranger in Our Midst, a cura di Harold B. Segel, 87–90. Ithaca, NY: Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501718298-013.

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Lewittes, Deborah. "Practicing Jews". In Berthold Lubetkin’s Highpoint II and the Jewish Contribution to Modern English Architecture, 63–74. First edition. | New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781351124386-5.

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Zank, Wolfgang. "The Jews". In The German Melting-Pot, 118–19. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1057/9780230375208_8.

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Goldstein, Jonathan. "Mountain Jews". In Islam, Judaism, and Zoroastrianism, 489–93. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_916.

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Goldstein, Jonathan. "Burma Jews". In Islam, Judaism, and Zoroastrianism, 157–63. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_917.

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Parfitt, Tudor. "Tribal Jews". In Indo-Judaic Studies in the Twenty-First Century, 181–93. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230603622_11.

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Engel, David. "The Jews". In The Holocaust, 11–22. 3a ed. Third edition. | Abingdon, Oxon ; New York : Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9780429432231-3.

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Atti di convegni sul tema "Jews"

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Lebedev, S. K. "To the biography of A. G. Raffalovich". In International scientific conference "Jews in world history, culture and politics". St-Petersburg: St-Petersburg Institute of History RAS, 2022. http://dx.doi.org/10.51255/978-5-6048381-4-3_2022_17_124.

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Pobedonostseva-Kaya, Angelika O., e Artyom I. Kirpichenok. "Seharane: Guarding the Identity of Kurdistan Jews". In Current Issues in the Study of History, Foreign Relations and Culture of Asian Countries. Novosibirsk State University, 2021. http://dx.doi.org/10.25205/978-5-4437-1268-0-118-123.

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Friman, Hen, Elior Dabbah, Yafa Sitbon, Ifaa Banner e Yulia Einav. "MAKING SCIENTIFIC KNOWLEDGE ACCESSIBLE TO ULTRA-ORTHODOX JEWS". In 12th annual International Conference of Education, Research and Innovation. IATED, 2019. http://dx.doi.org/10.21125/iceri.2019.0346.

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Palihovici, Iuliu. "The Migration of the Jewish Population at the Turn of the 19th century". In Simpozionul Național de Studii Culturale, Ediția a 2-a. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/9789975352147.23.

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Abstract (sommario):
The modern era in general, and especially 20th century, is known for diversification of the migration phenomenon and a constant increase of the number of migrants. The migratory movement of the Jewish people is probably the best known and traditionally used example of the phenomenon. In the first half of the 19th century, the harsh decrees of the imperial administration against the Jews did not target those in Bessarabia. By 1835, when Bessarabia was gradually beginning to lose its autonomy and Russification actions were multiplying, Russian anti-Jewish laws extended to Bessarabian Jews. These can be considered the premises of a massive migration of the Jewish population to new territories, Palestine, Europe and the two Americas. The article analyzes statistical and historical data to elucidate the process of migration of Jews from Eastern Europe and in detail from Bessarabia.
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Fel’dman, Dmitry Z. "On the question of the activities of the Jews – suppliers of the Russian army in the late 18th century (on archival materials)". In Торговля, купечество и таможенное дело в России в XVI–XX веках. ИПЦ НГУ, 2023. http://dx.doi.org/10.31518/tktdr-35-2023-07.

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The article, based on archival sources, is devoted to the issue of the activities of the Jews as suppliers of the Russian army in the late 18th century, during the military conflicts between Russia and Turkey and the partitions of Poland. Those activities became possible largely thanks to the support and participation of the favorite of Empress Catherine II His Serene Highness Prince G. A. Potemkin-Tavricheskiy, who was very sympathetic and respectful towards “useful” Russian Jews. The transfer of contracts for the supply of troops and hospitals to the Jews was almost always facilitated by the lower prices offered by them at auction, as well as the punctual fulfillment of their commercial obligations. The considered plots represent another perspective of the study of problem of integrating the former Polish Jewry, who was engaged in trade and crafts, into the Russian impire society.
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Vasile, Adrian. "Secularization and its Impact on the Jews’ Religious Life". In DIALOGO-CONF 2017. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.4.1.7.

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Eber, Dena Elisabeth. "These are some Jews that Hitler did not get". In SIGGRAPH07: Special Interest Group on Computer Graphics and Interactive Techniques Conference. New York, NY, USA: ACM, 2007. http://dx.doi.org/10.1145/1280120.1280130.

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Dvořáková, Žaneta. "Jewish anecdotes as a mirror of naming practice. Personal names of Jews in Bohemia and Moravia". In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/6.

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Jewish anecdotes reflect the changes over the course of history that have occurred in Bohemia and Moravia in the field of personal names of local Jews. Unlike the rest of the population, Jews could not freely choose any given names, as they were restricted by an official list (1788–1867). After a short period of freedom, another list of permitted names was brought by the Nazi regime (1938). Jewish anecdotes comment on the choice, the use, and changes of names as well as on the names themselves. They represent an important historical and documentary source.
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Gusev, Vladimir Evgenievitsh. "Jews Stalking Behind: Anti-Semitism In France’s Propaganda Posters In 1940-1944". In AmurCon 2020: International Scientific Conference. European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.06.03.50.

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Ulyanova, Oksana, Eduard Chernyak, Ekaterina Shvagrukova e Selbi Tacheva. "EDUCATION POSSIBILITIES FOR THE JEWS IN RUSSIA IN THE 19TH – 20TH CENTURIES". In International Technology, Education and Development Conference. IATED, 2017. http://dx.doi.org/10.21125/inted.2017.0937.

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Rapporti di organizzazioni sul tema "Jews"

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Altaras, Nesi. ECMI Minorities Blog. New Jewish Approaches to Public Life in Turkey: The Case of Avlaremoz. European Centre for Minority Issues, luglio 2023. http://dx.doi.org/10.53779/flxz2559.

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Founded in 2016, Avlaremoz began its life as an online publication created by a group of Jews and non-Jews from Turkey to educate the Turkish public about antisemitism and the Holocaust. The small platform presents a new Jewish approach for participating in public life in Turkey. This piece uses examples from Avlaremoz’s coverage of Holocaust education, queerness, language politics, and Armenian issues to clarify this novel politicisation of Jewish identity.
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Abramitzky, Ran, e Hanna Halaburda. Were Jews in Interwar Poland More Educated? Cambridge, MA: National Bureau of Economic Research, febbraio 2020. http://dx.doi.org/10.3386/w26763.

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Editors, Intersections. Searching for Religious Common Ground. Intersections, Social Science Research Council, novembre 2023. http://dx.doi.org/10.35650/int.4005.d.2024.

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Ostrer, Harry. Genetic Susceptibility to Prostate Cancer Among Ashkenazi Jews. Fort Belvoir, VA: Defense Technical Information Center, settembre 2003. http://dx.doi.org/10.21236/ada421961.

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Ostrer, Marry, e Carole Oddoux. Genetic Susceptibility to Prostate Cancer Among Ashkenazi Jews. Fort Belvoir, VA: Defense Technical Information Center, ottobre 1999. http://dx.doi.org/10.21236/ada392290.

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Fernández, Iván Escobar. COMTOG Report: ‘My Memory of Us’ — Boosting Historical Memory Through Implicit Visual Metaphors. European Center for Populism Studies (ECPS), aprile 2023. http://dx.doi.org/10.55271/rp0037.

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My Memory of Us is a narrative-driven puzzle-adventure video game developed by Juggler Games. The game is set in a fictional version of Poland during World War II and tells the story of a young boy and girl who must navigate through a city that has been divided into two parts: one for Jews and one for non-Jews. The game features hand-drawn art, puzzle-solving, and stealth elements, as well as a unique memory-manipulation mechanic that allows players to change the past to solve puzzles and progress through the story. The game received positive reviews for its story and art. Overall, My Memory of Us is a touching and emotional game that tells a story of friendship, love, and survival during a war.
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Hendrickson, Kendra. "Vitalité": Race Science and Jews in France 1850-1914. Portland State University Library, gennaio 2000. http://dx.doi.org/10.15760/etd.1947.

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Berman, Eli. Sect, Subsidy, and Sacrifice: An Economist's View of Ultra-Orthodox Jews. Cambridge, MA: National Bureau of Economic Research, agosto 1998. http://dx.doi.org/10.3386/w6715.

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Raz-Yurovich, Liat. Economic determinants of divorce among dual-earner couples: Jews in Israel. Rostock: Max Planck Institute for Demographic Research, maggio 2011. http://dx.doi.org/10.4054/mpidr-wp-2011-008.

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Radonić, Ljiljana. Genocide Remembrance Cultures in a European Comparison. Verlag der Österreichischen Akademie der Wissenschaften, gennaio 2023. http://dx.doi.org/10.1553/0x003dfcbd.

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Much has been written about Holocaust museums and memorials. Ljiljana Radonić focuses in this text[1] to the way the Shoah is exhibited in national museums (especially in Central and Eastern Europe) yet devoted to other tragic events. But why? It is not so much a matter of repairing an omission as of evoking Jewish suffering as a model. In many cases, the message to be understood: “Our” victims suffered “like the Jews”.
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