Artykuły w czasopismach: „Jews in India”

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Lodh, Sayan. "A CHRONICLE OF CALCUTTA JEWRY". vol 5 issue 15 5, nr 15 (27.12.2019): 1462–69. http://dx.doi.org/10.18769/ijasos.592119.

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Studies conducted into minorities like the Jews serves the purpose of sensitizing one about the existence of communities other than one’s own one, thereby promoting harmony and better understanding of other cultures. The Paper is titled ‘A Chronicle of Calcutta Jewry’. It lays stress on the beginning of the Jewish community in Calcutta with reference to the prominent Jewish families from the city. Most of the Jews in Calcutta were from the middle-east and came to be called as Baghdadi Jews. Initially they were influenced by Arabic culture, language and customs, but later they became Anglicized with English replacing Judeo-Arabic (Arabic written in Hebrew script) as their language. A few social evils residing among the Jews briefly discussed. Although, the Jews of our city never experienced direct consequences of the Holocaust, they contributed wholeheartedly to the Jewish Relief Fund that was set up by the Jewish Relief Association (JRA) to help the victims of the Shoah. The experience of a Jewish girl amidst the violence during the partition of India has been briefly touched upon. The reason for the exodus of Jews from Calcutta after Independence of India and the establishment of the State of Israel has also been discussed. The contribution of the Jews to the lifestyle of the city is described with case study on ‘Nahoums’, the famous Jewish bakery of the city. A brief discussion on an eminent Jew from Calcutta who distinguished himself in service to the nation – J.F.R. Jacob, popularly known as Jack by his fellow soldiers has been given. The amicable relations between the Jews and Muslims in Calcutta have also been briefly portrayed. The research concludes with the prospect of the Jews becoming a part of the City’s history, peacefully resting in their cemeteries. Keywords: Jews, Calcutta, India, Baghdadi, Holocaust

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Kashin, Valeriy P. "Mahatma Gandhi about Jews and Jewish question". Asia and Africa Today, nr 7 (2022): 71. http://dx.doi.org/10.31857/s032150750020977-6.

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Mohandas Karamchand Gandhi, the leader of Indian liberation struggle and nonviolence adept, paid a lot of attention to the status of the Jews and the Jewish Question. According to the author, Gandhi considered the Jews to be a part of the Indian nation, and their participation in civil disobedience campaigns together with the Hindus and the Muslims to lead to the achievement of Home Rule. Gandhi condemned the idea of making the Jewish National Home in Palestine as well as the idea of making the state of Israel due to the fact that Palestine belonged to the Arabs like England belonged to the English and France belonged to the French. Therefore, Gandhi thought that the migration of the Jews to their historical motherland depends on the Arabs’ good will. Gandhi offered his own way of solving the Jewish Question. He thought the Jews should stay in the countries they were born in and lived in and oppose to the discrimination and pursuit with nonviolence actions following the example of the Indians in South Africa. M.K. Gandhi tried to persuade the Jews that nonviolence was in their interests and it was able to lead to the realization of the Jews’ ambitions even in the Nazi Germany. The author concludes that the reasonable criticism of Gandhi’s naïve beliefs did not affect his trust in universal abilities of nonviolence. Gandhi’s position of condemning the partition of Palestine and the making of the Jewish State had a tremendous impact on the external policy of India in the Middle East. This position made the dialogue between India and Israel rather complicated. As a result India was the latest country among the leading non-Arab and non-Muslim ones to send its ambassador to Israel in 1992.

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Guttman, Anna Michal. "“Our Brother’s Blood”: Interreligious Solidarity and Commensality in Indian Jewish Literature". Prooftexts 40, nr 2 (2023): 71–93. http://dx.doi.org/10.2979/prooftexts.40.2.03.

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Abstract: This article argues that contemporary Indian Jewish literature recovers a narrative of lost, Indigenous cosmopolitanism, which effectively reframes the history of the Indian subcontinent. More specifically, it contends that interreligious commensality, particularly between Jews and Muslims, forms the center of this cosmopolitan vision, thereby reimagining the home—rather than the public sphere—as the center of cosmopolitan experience. This gendered focus on food as a site for cultural syncretism and remembrance renders the home as a space that redefines Jewish identity and community, thereby challenging the patriarchal authority of both Jewish law and the Indian state. These texts (fiction, drama, poetry and creative nonfiction) preserve and transmit forms of Indian Jewish identity that are marginalized within India and little known by Jews outside the subcontinent. Despite the precipitous decline in the size of India’s Jewish communities, that loss is not defined primarily by externally imposed trauma. Indian Jewish literature therefore offers a distinctive model for remembrance that also challenges contemporary truisms about relationships between Jews and others. The memory of past commensality offers a note of both caution and hope as contemporary Indian Jewish writers wrestle with Jewish-Muslim conflict in the Middle East, where the majority of Jews of Indian descent now reside.

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Ponniah, James. "Adoption of Caste by Christian and Jewish Communities in India". International Journal of Asian Christianity 6, nr 2 (25.08.2023): 208–28. http://dx.doi.org/10.1163/25424246-06020005.

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Abstract This essay investigates how caste, the most problematic cultural category of India, renders Indian versions of two Abrahamic religions, Judaism and Christianity, a site of ambivalence and conflict. It explores how caste has played out differently in the lives of two Abrahamic religious communities, i.e., the Christians and the Jews at two different locales, Kerala and Andhra. In Kerala, both Syrian Christians and Cochin Jews adopted caste as the given social order of the host country. They practised it to their advantage as it not only made it possible for them to get integrated into the existing Hindu cultural universe of the host nation but also conferred upon them a respectable social status, resulting in the acquisition of social/cultural capital. However, in Andhra, Christian and Jewish Madigas embraced their respective religions to eschew caste and gain self-respect. In Kerala, while caste became an effective route for a harmonious integration into the cultural matrix of the host territory, it not only disrupted intra-communal amity both among the Cochin Jews and the Kerala Christians but also became a source of defiance and alienation from the core teachings of each of these religions, resulting in the loss of ‘spiritual capital’. On the contrary, the rejection of caste on the part of the Madiga Jews and Madiga Christians, perhaps, brought them closer to the central message of fraternity and equality found both in Judaism and in Christianity, whereby they fared better in ‘spiritual and religious capitals’ than their counterparts in Kerala.

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Waldman, Yedael Y., Arjun Biddanda, Maya Dubrovsky, Christopher L. Campbell, Carole Oddoux, Eitan Friedman, Gil Atzmon, Eran Halperin, Harry Ostrer i Alon Keinan. "The genetic history of Cochin Jews from India". Human Genetics 135, nr 10 (4.07.2016): 1127–43. http://dx.doi.org/10.1007/s00439-016-1698-y.

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Gupta, Anoop Kumar. "Indian Strategic Thinking towards Israel". Jindal Journal of International Affairs 1, nr 3 (1.07.2019): 62–80. http://dx.doi.org/10.54945/jjia.v1i3.84.

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Indian strategic thinking towards Israel is not monolithic. It is diverse and plural. There have been many voices in India towards Zionism and Israel. Questions related to Palestine, Zionism and Israel have been discussed in detail in India since the beginning of the twentieth century. Mahatma Gandhi was against Zionism in general and its methods particularly. Jawaharlal Nehru was also against Zionism but seemed ambiguous on the question of Israel which made him hesitant in engaging the Jewish state. Indian Left has demonstrated very critical approach towards Zionism and Israel. Hindu nationalist Vinayak Damodar Savarkar was sympathetic of the Zionist project and was supportive of the movement to establish a national home for the Jews. Political realists like J. N. Dixit and Brijesh Mishra and conservative strategist like Bharat Karnard in India were in favour of Israel and advocated mutually beneficial bilateral strategic cooperation between both the countries. Contemporary Indian debate on Israel is still polarised though the dominant view is supportive of Israel.

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Rodrigue, Aron, i Joan G. Roland. "Jews in British India: Identity in a Colonial Era." American Historical Review 96, nr 1 (luty 1991): 245. http://dx.doi.org/10.2307/2164188.

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Roland, Joan G. "Who Are the Jews of India? (review)". Jewish Quarterly Review 94, nr 3 (2004): 556–62. http://dx.doi.org/10.1353/jqr.2004.0032.

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Ali, M. Athar. "Muslims' Perception of Judaism and Christianity in Medieval India". Modern Asian Studies 33, nr 1 (styczeń 1999): 243–55. http://dx.doi.org/10.1017/s0026749x9900325x.

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As is well known, Islam arose in Arabia, which, alongside the pagan Communities, had a large number of tribes and groups which professed Judaism and Christianity. So far as we know, the relations between the Jews and Christians and their Arab neighbours in pre-Islamic times were cordial, or were not at any rate adversely affected by differences of faith. In its self-view Islam represented both a continuation and a supersession of the two earlier Semitic faiths. The Jewish Gospel as well as the New Testament had originally represented divine messages, and so those who follow them were ‘People of the Book’, to be distinguished from the ‘Infidels’. But the Gospel texts, the Quran itself had claimed, had suffered from unauthorized deletions and insertions; and this claim, of course, created a fundamental point of disagreement between the Muslims, on the one hand, and the Jews and Christians on the other. Nonetheless, early Muslims seemed fairly well familiar with both the earlier Semitic religions.

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Mandel, Sarah. "From London to Bombay: Judicial Comparisons between Parsis and Jews, 1702–1865*". English Historical Review 135, nr 572 (luty 2020): 63–93. http://dx.doi.org/10.1093/ehr/cez438.

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Abstract As England extended its authority over Bombay, Calcutta and other localities in early imperial India, law served as a medium of transfer between metropole and colony and English judges faced complex questions about the law’s relationship with its non-Christian subjects. While Hindus and Muslims were provided with authorised religious advisors at the English courts in India, Parsis remained officially excluded as a minority religious group. Judicial creativity, when faced with questions of Parsi marriage, divorce, child custody and conversion, was limited by judges’ ‘available conceptual resources’. Cases involving Jews in England from the eighteenth century proved to be uniquely relevant, as they rehearsed the fundamental challenges involved in the interaction of the Anglican establishment with non-Christian subjects. The common legal paradigm of Jews and Parsis was further manifested in the unconscious framing of outsiders in the courtroom using the metaphor of a ‘body of people’. This phrase, which appears only twenty times in the corpus of English Law Reports, reflects the physicalisation or personification of a society of individuals with a shared history, values, and political and legal framework. It expresses a judicial conception of them as distinct and unified, with the corollary negative associations of being threatening and potentially subversive. Despite their strong mercantile ties to the colonisers, Parsis thus served as the ‘Jews’ of India in the sense that they helped define and secure the majority by contradistinction, and their separateness was reinforced both explicitly and implicitly in legal encounters.

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Rajan Kadanthodu, Suraj. "Migration, Discrimination and Assimilation in the State of Israel". Diaspora Studies 15, nr 2 (27.06.2022): 134–57. http://dx.doi.org/10.1163/09763457-bja10014.

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Abstract The coalescence of Jews from across the world to form a unified Jewish nation-state has been the dream of many Jewish and Zionist leaders. With the gathering of immigrants after the State of Israel was established, the founders strived for a ‘fusion of exiles’ (mizug hagaluyot), where individual migrant cultural identities would assimilate to form a new Israeli identity that was predominantly European. Though the idea of a ‘New State’ appealed to Indian Jews, the promises that were made before they migrated from India did not materialise once they arrived in Israel, and they had to undergo several challenges, including discrimination based on colour and ethnicity, thus delaying their assimilation within Israeli society. This paper tries to understand the migration patterns of the Bene Israeli and Cochin Jewish communities and the prejudices enforced by the Israeli government and its agencies on them, which challenged their integration into mainstream Israeli society.

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Betta, Chiara. "From Orientals to Imagined Britons: Baghdadi Jews in Shanghai". Modern Asian Studies 37, nr 4 (październik 2003): 999–1023. http://dx.doi.org/10.1017/s0026749x03004104.

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Studies and reminiscences, which dissect the communities of the Baghdadi trade diaspora, have so far tended to over-emphasize the smooth Anglicization process experienced by Baghdadi Jews in British India, Singapore and China in the late nineteenth and early twentieth century. The myth of the Sassoons as the ‘Rothschilds of the East’ has, in particular, distorted and enhanced the representation of Baghdadi Jews as wealthy, Anglicized and thoroughly integrated in British social circles. In reality, if we want to unravel the multi-layered history of Baghdadi Jews from India to Japan we must not only analyse in depth the complexities of the westernization process of the Baghdadi upper classes but also reconstruct carefully class divisions within Baghdadi communities. With this aim in mind, this essay will investigate the various strands of identity developed by Baghdadis during their stay in Shanghai and will especially focus on the local allegiances forged between Baghdadi and British settlers, the so-called Shanghailanders. The following pages will, at the same time, delineate the social structure of the Baghdadi community in Shanghai and will indicate that westernized affluent Baghdadis were forced to confront painfully their own ‘other’: destitute vagrant co-religionists who hailed from the Middle East and India and roamed between the various nodes of the Baghdadi diaspora. The period considered in this essay stretches from 1845, the year the first Baghdadi trader set foot in the city, to the middle of the 1930s when large numbers of Jewish refugees from Europe started to flock to Shanghai in search of a safe haven.

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Bhattacharya, Suparna. "Women in sport: The Parsis and Jews in twentieth‐century India". International Journal of the History of Sport 21, nr 3-4 (czerwiec 2004): 502–29. http://dx.doi.org/10.1080/09523360409510553.

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Bhattacharya, Suparna. "Women in Sport: The Parsis and Jews in Twentieth-Century India". International Journal of the History of Sport 21, nr 1 (styczeń 2004): 502–29. http://dx.doi.org/10.1080/0952336042000223162.

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Gamliel, Ophira. "Voices Yet to Be Heard: On Listening to the Last Speakers of Jewish Malayalam". Journal of Jewish Languages 1, nr 1 (2013): 135–67. http://dx.doi.org/10.1163/22134638-12340004.

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Abstract Jewish history in Kerala, the southernmost state in modern India, goes back to as early as the tenth century CE. In the mid-twentieth century, Kerala Jews migrated en masse to Israel, leaving behind but a handful of their community members and remnants of eight communities, synagogues, and cemeteries. The paper presents a preliminary attempt to describe and analyze the language—so far left undocumented and unexplored—still spoken by Kerala Jews in Israel, based on a language documentation project carried out in 2008 and 2009. In light of the data collected and studied so far, it is clear that the language in question fits nicely into the Jewish languages spectrum, while at the same time it fits perfectly into the linguistic mosaic of castolects in Kerala. Though the linguistic database described here reflects a language in its last stages, it affords salvaging the remnants of a once rich oral heritage and opens new channels for the study of the history, society, and culture of Kerala Jews.

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Siraj, Maqbool Ahmed. "India: A Laboratory of Inter-religious Experiment". Religion and the Arts 12, nr 1 (2008): 319–28. http://dx.doi.org/10.1163/156852908x271097.

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AbstractThis piece provides an account of the fertile exchanges that took place among Arab-Muslim and Hindu populations, as well as Jews, Parsis, and Christians, since the early decades of the first millennium CE and during the medieval period of Muslim rule in India. Tracing the remarkable story of inter-religious experiments in this vital area of the globe, and the intense socio-political, intellectual, and cultural intercourse between Hindus and Muslims that pervaded all sectors of existence, the author makes a strong case against zealous historical interpretations that portray Islam and Hinduism as warring factions and ideologies. Of particular interest in this rich cross-fertilization process is the creative leadership of figures like Mughal Emperor Akbar, Sultan Nasir Shah, Shikism's Guru Nanak, and poets such as Kabir Das.

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Singla, Sanjay, Rameshwar Ninama, Bhupesh Jain i Suresh Goyal. "Gaucher's disease: a case report". International Journal of Research in Medical Sciences 5, nr 4 (28.03.2017): 1712. http://dx.doi.org/10.18203/2320-6012.ijrms20171295.

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Gaucher's disease (GD) is an autosomal recessive disorder, characterized by lack of acid β-glucosidase (glucocerebrosidase) enzyme resulting in accumulation of glucosylceramide in different organs. This enzyme is encoded by a gene on chromosome 1. Accumulation of glucosylceramide in tissues leads to multisystem organ involvement viz. liver, spleen, bone marrow, lungs and central nervous system. It is common in Ashkenazi Jews but rare in India. Around five hundred cases are identified and diagnosed in India. Serum β-glucosidase levels <15% of mean normal activity confirms the diagnosis, enzyme replacement being the only definitive treatment. Here we report a case of Gaucher’s disease.

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Bhattacharya, Sumanta, Jayanta Ray, Shakti Sinha i Bhavneet Kaur Sachdev. "AN ANALYSIS ON THE GROWING INDIA AND ISRAEL RELATION AND WHY INDIA REQUIRES ISRAEL". International journal of multidisciplinary advanced scientific research and innovation 1, nr 9 (29.11.2021): 211–16. http://dx.doi.org/10.53633/ijmasri.2021.1.9.008.

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India and Israel are the two oldest civilizations, India favours a multi-polar world where as Israel favours a uni-polar world , India did not recognition Israel as a state till 1950 and today it has been more than25 years of diplomatic ties with growing economic, defence and strategic relationship, since 1992 the diplomatic ties between India and Israel started, capitalism was the main reason why India initiated the relation ,though since 1992 there have ties on agriculture, water management, trade, cyber security, Space, India and Israel together have launched missiles , and today India is the largest export partner of Israel in defence supply.Both the countries also have similar ideological and culture , In India we find many Jews residing in different states. India and Israel have joint hands and are sharing intelligences to counter terrorism .India and Israel are emerging as powerful nations and Israel advancement in technology has provided massive benefits to India in different sectors and the most in defence . The defence ties of the two countries in Future will provide more and more provisions to India, however India NAM members at times freezes the relations between the two countries. Keywords: India, Israel, Defence, strategic partnership, missiles, export, trade, cyber security

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Kuan, Tse-fu. "From Joseph to Aṅgulimāla". Archiv orientální 90, nr 2 (27.10.2022): 275–308. http://dx.doi.org/10.47979/aror.j.90.2.275-308.

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From the late 4th century BCE, the Greeks initiated long-term cultural exchange between the Indian and Mediterranean worlds. Following the Greek conquests of North-West India and Central Asia, Buddhism spread to these regions. Here Buddhists, native and immigrant alike, came into prolonged contact with Western civilizations. The Bible in Greek or Syriac translation may have been available in North-West India and Central Asia in the early centuries CE or before the Common Era. Cumulative evidence also indicates that there were Christians and Jews in these regions during this period. They lived side by side with Buddhists for generations. Presumably under such circumstances, biblical elements found their way, perhaps indirectly, into Buddhist literature. A notable example is one version of the Aṅgulimāla Sutta, T118. The episode of Aṅgulimāla’s encounter with his teacher’s wife was probably adapted from Joseph’s encounter with Potiphar’s wife in Genesis 39. In this article, I show that the similarities between the Joseph story and the Aṅgulimāla story greatly surpass those between the Joseph/Aṅgulimāla stories and their counterparts in other literature, including six Greek tales, an Indian epic, two Jātakas and the Divyāvadāna of Buddhism.

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RICCI, RONIT. "A Jew on Java, a Model Malay Rabbi and a Tamil Torah Scholar: Representations of Abdullah Ibnu Salam in the Book of One Thousand Questions". Journal of the Royal Asiatic Society 18, nr 4 (październik 2008): 481–95. http://dx.doi.org/10.1017/s135618630800864x.

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In contrast to many regions of the Middle East, where Jewish communities existed at the time of the Prophet and throughout the centuries following his death, the Tamil region of south India and the Indonesian-Malay world lacked such populations. The absence of Jewish communities did not, however, imply a complete unfamiliarity with Jews and Judaism. Rather, their image emerged from a variety of textual sources in lieu of direct encounters. In addition to their depictions in the Qur'an and hadith literature, Jewish figures occasionally appeared in texts produced in these regions' local languages. The Book of One Thousand Questions, composed in Arabic and translated thereafter into many languages – including Javanese, Malay and Tamil – offers a glimpse to portrayals of Jews and Judaism in lands where their actual presence was virtually unknown.

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Guttman, Anna. "The Jews of Andhra Pradesh: Contesting caste and religion in South India". Journal of Modern Jewish Studies 14, nr 3 (8.05.2015): 525–26. http://dx.doi.org/10.1080/14725886.2015.1041269.

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Friedman, Maurice. "The Last Jews of Cochin: Jewish Identity in Hindu India (review)". Shofar: An Interdisciplinary Journal of Jewish Studies 17, nr 3 (1999): 113–15. http://dx.doi.org/10.1353/sho.1999.0140.

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MUKHERJEE, MANJARI. "From Classroom to Public Space: Creating a New Theatrical Public Sphere in Early Independent India". Theatre Research International 42, nr 3 (październik 2017): 327–32. http://dx.doi.org/10.1017/s0307883317000621.

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Though India declared itself a sovereign nation only in 1947, after two hundred years of British rule, its people had unleashed the processes of ‘Indianization’ well before independence. While addressing the transition from colonial subjecthood to independent citizenship is intricately linked to efforts of decolonization, the role of English-medium education in the creation of a new emergent class of independent Indian citizens often gets overlooked. This essay analyses the immediate impact of independence (1947–50), and locates the educational spaces where Indians (predominantly elite Bengalis) were struggling to unlink citizenship from nationalism and exploring inter-community relationships such as those between the Bengali elite and the micro-minority Jews, Parsis, Armenians and Anglo-Indians. I show how theatre activities by the students of St Xavier's Collegiate School and College, their new roles as potential public intellectuals and citizens of post-independent India and their theatre constituted an important intervention in the new democratic processes. I examine the duality of a Bengali elite who acquired an English-medium education and performed English-style Shakespeare while trying to construct a political dramaturgy as an ensemble or collective.

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Malieckal, Bindu. "Early modern Goa: Indian trade, transcultural medicine, and the Inquisition". Scripta Instituti Donneriani Aboensis 26 (13.04.2015): 135–57. http://dx.doi.org/10.30674/scripta.67451.

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Portugal’s introduction of the Inquisition to India in 1560 placed the lives of Jews, New Christians, and selected others labelled ‘heretics’, in peril. Two such victims were Garcia da Orta, a Portuguese New Christian with a thriving medical practice in Goa, and Gabriel Dellon, a French merchant and physician. In scholarship, Garcia da Orta and Gabriel Dellon’s texts are often examined separately within the contexts of Portuguese and French literature respectively and in terms of medicine and religion in the early modern period. Despite the similarities of their training and experiences, da Orta and Dellon have not previously been studied jointly, as is attempted in this article, which expands upon da Orta and Dellon’s roles in Portuguese India’s international commerce, especially the trade in spices, and the collaborations between Indian and European physicians. Thus, the connection between religion and food is not limited to food’s religious and religio-cultural roles. Food in terms of spices has been at the foundations of power for ethno-religious groups in India, and when agents became detached from the spice trade, their downfalls were imminent, as seen in the histories of Garcia da Orta and Gabriel Dellon.

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Ruchlemer, Rosa, Lev Shvidel, Andre A. Baester, Osnat Bairey, Alain Berrebi i Aaron Polliack. "Chromosomal Abnormalities Detected by FISH in CLL May Be Influenced by Ethnic Origin: Preliminary Data from a Multicenter Study in Israel for the Israel CLL Study Group (ICLLSG)." Blood 110, nr 11 (16.11.2007): 4705. http://dx.doi.org/10.1182/blood.v110.11.4705.4705.

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Israel has a variety of distinct ethnic groups and a high incidence of CLL, particularly in patients of European origin (Ashkenazi Jews). Recently we have examined 82 CLL patients who had FISH performed in 4 centers from different areas in Israel in an attempt to see if the results varied by ethnic origin. The patients were divided into 4 ethnic groups: - Asheknazi Jews -North African Jews (including Spanish origin, Bulgaria, Western Turkey and Greece), Eastern Jews (Iraq, Iran, Azberjian, India, Kurdistan, Eastern Turkey, Yemen and Egypt) and - Arab descent (this group was too small to further divide). Ashkenazi Jews comprised 65.8% of the patients, North Africans 15.8%, Eastern Jews 14.6%, Arabic patients 3.7%. Variations of clinical and biological parameters by ethnic groups are recorded in table 1, and the distribution of FISH aberrations by ethnic groups in table 2. Seventy four percent of patients had FISH abnormalities. Trends suggestive of ethnic variations of FISH abnormalities were observed, but none reached statistical significance due to the small number of patients. These initial results warrants continuation of this ongoing multicenter study. Variations of clinical and biological parameters of CLL patients by ethnic groups Ashkenazi N African Eastern Arabic Total No. patients 54 (65.8%) 13 (15.8%) 12(14.6%) 3(3.7%) 82 Median age (range) 67 67 60.5 57 65(35–82) Male:Female 1.7:1 1.6:1 3:1 2:1 1.86:1 Time from diagnosis 59.4(1–170)m 99.3m 80.5(9–202) 32(17–177)m 60.4 m Splenomegaly 55% 46% 40% 100% 39/75(52%) Lymphadenopathy 56% 31% 70% 100% 40/75(53%) Treated 73% 60% 60% 100% Zap70≥ 20% 11/25(44%) 1/7(14%) 33% 100% 17/42(40.5%) CD38>30 12/32(37.5%) 1/8(12.5%) (1/9)11% 100% 17/65(26%) FISH 13q del 21(38.9%) 4/12(33%) 42% 33 36% Trisomy 12 24% 2/12(16.7%) 16.7% 0 22% 11q23 del (ATM) 17% 0 16.7% 0 13% 17p13 del (p53) 13% 2/13(15%) 33% 33% 16% Normal 24% 38% 15% 33% 26% ≥ 2 abnormalities by FISH 9 (16.7%) 0 33% 0 12/81(15%) The distribution of FISH abnormalities in CLL patients by ethnic groups 13q− 12+ 11q− 17p− Normal No. patients 82 31 16 11 15 21 Ashkenazi 65.8% 21(68%) 11(69%) 9(82%) 6(40%) 13(62%) N Africans 15.8% 4(13%) 2(13%) 0 3(20%) 5(24%) Eastern Jews 14.6% 5(16%) 2(13%) 2(18%) 5(33%) 2(10%) Arabic 3.7% 1(3%) 0 0 1(7%) 1(5%) ≥ 2 abnormalities 12 (15%) 9 (29%) 3 (19%) 7(64%) 5(33%) 0

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Naha, Alik. "India-Israel Relations: Opportunities and Complexities". Social Inquiry: Journal of Social Science Research 2, nr 2 (25.11.2020): 80–102. http://dx.doi.org/10.3126/sijssr.v2i2.33055.

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India and Israel share a rich civilizational history that began with the coming of Jews to India in 562 BCE and an identical colonial past being colonized by the British Empire. Together, they share a special association marked by several commonalities like both were born out of the bitter partition, practicing democratic ideals, subject to hostile neighbours, and rising cross-border terrorism. While India recognized Israel in 1950, it took four long decades for both to formally began their diplomatic ties. The post-Cold War world order, the rise of coalition politics in India, and the successful de-hyphenation of Indo-Israel ties from Indo-Palestine ties have further contributed to the increasing importance of the relationship. Today, the relationship, which was once founded on the bedrock of defense cooperation and arms trade, has become multifaceted. Both countries have converged across fields that include space, science, and technology, real estate, textile, cybersecurity, pharmaceuticals, agricultural innovations, water management, energy, etc. Along with convergences, there are also geopolitical divergences on the question of Palestine, Israel’s critical view of India-Iran relations, India’s sensitivities to Israel-China relations, etc. that have contributed to shaping the relationship. However, trust and pragmatism have never let the divergences overpower convergences in the relationship. A growing Indo-Israel tie is also seen as a boost to heightened Indo-US ties. This increased reconciliation between Israel and India is also expected to have wider implications for regional geopolitics and further shaping the strategic discourse of the region.

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Rao, Nagendra. "Jews and the cultural milieu of south western India: situating Kanara in Indo-Jewish historiography". Jewish Culture and History 22, nr 1 (2.01.2021): 17–33. http://dx.doi.org/10.1080/1462169x.2021.1866863.

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Panjwani, Monalisa, i Chatterjee Rajib. "Van der Knaap Syndrome: Rare Case with an Atypical Presentation: A Case Report". International Journal of Science and Healthcare Research 8, nr 2 (27.06.2023): 491–94. http://dx.doi.org/10.52403/ijshr.20230264.

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Megalencephalic leukoencephalopathy with subcortical cysts, Van der Knaap Disease, is an autosomal recessive disorder seen in populations where consanguinity is common. It is a slowly progressive neurodegenerative disorder with infantile megalencephaly, neurological symptoms like ataxia and seizures and leukoencephalopathy. Prevalence is less than 1 in 1,000,000. Predisposed populations are the Libyan Turks, Egyptians, Jews and the Agrawal community of India. Here we present a case of a macrocephalic 4 month old female with infantile seizures with follow up at 8 months of age, having typical MRI findings of Van der Knaap disease and symptomatic worsening after meningitis. The case presented being of a non Agrawal family in India and born of a non consanguineous marriage is an atypical and rare presentation, indicating that the syndrome may be seen in other communities as well. Keywords: Megalencephalic leucoencephalopathy, vanishing white matter, Van der Knaap, neuroradiology, subcortical cysts, macrocephaly, developmental delay, ataxia, myelination, autosomal recessive, genetics, seizure, magnetic resonance imaging, magnetic resonance spectroscopy, brain

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Gois-Neves, Mariana Carolina. "As relações entre cristãos e muçulmanos na Índia do séc. XVI: os relatos de Zinadím e de Rodrigues da Silveira". Revista do Centro de Estudos Portugueses 30, nr 44 (31.12.2010): 187. http://dx.doi.org/10.17851/2359-0076.30.44.187-207.

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<p>Muitas questões se levantam sobre a chegada de Vasco da Gama à Índia, em 1498: as intenções dos Portugueses, neste território, serão verdadeiramente comerciais? Como reagem as comunidades locais, nomeadamente os hindús, judeus e muçulmanos à chegada inesperada dos Europeus? Esta chegada vai ou não provocar um desequilíbrio de forças entre estes grupos? Em que domínio? Religioso, político, económico, ou todos eles? Como são as relações entre cristãos e muçulmanos na Índia antes da chegada dos Portugueses? E os judeus, qual o seu papel neste contexto? Finalmente, qual a política seguida pelos Portugueses no Malabar, por um lado, e pelas autoridades locais, por outro? Por outras palavras, os Portugueses foram bem acolhidos pelos soberanos indianos ou estes privilegiaram os interesses da população local? E qual a resposta portuguesa a esta política? Muitas respostas a estas questões, podemos encontrá-las nos relatos de Zinadím e Rodrigues da Silveira, ambos testemunhas oculares dos acontecimentos que evocam.</p><p>Several questions arise about the arrival of Vasco da Gama in India, in 1492: the intention of the Portuguese were they really commercial? How react the local communities, Hindus, Jews and Muslins, to the unexpected arrival of the Europeans? Is this arrival responsable for a strength imbalance between these groups? In wich camp? Religious, politic, economic or all of them? And the Jews, what was their rule in this context? Finally, how can we define the portuguese politics in Malabar, on one way, and the local one, on the other? In other words, did the Portuguese receive a good reception from the indian sovereigns or not? And what was the portuguese answer to this politics? We can find several answers to these questions in the works of Zinadím and Rodrigues da Silveira, both of them eyewitnesses of he events they relate.</p>

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Ginsburg, Faye. ": The Jews of Djerba . Alain Cohen, Georges Nizan. ; Pilgrimage to Ghriba . Alain Cohen, Georges Nizan. ; About the Jews of India: Cochin . Johanna Spector. ; About the Jews of India: Shanwar Telis or Bene Israel . Johanna Spector. ; Sosua . Harriet Taub, Harry Kafka. ; Religion in Suburbia . ; Brighton Beach . Susan Wittenberg, Carol Stein." American Anthropologist 87, nr 3 (wrzesień 1985): 741–47. http://dx.doi.org/10.1525/aa.1985.87.3.02a00770.

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Fleming, Benjamin J., i Annette Yoshiko Reed. "Hindu Hair and Jewish Halakha". Studies in Religion/Sciences Religieuses 40, nr 2 (4.05.2011): 199–234. http://dx.doi.org/10.1177/0008429811399998.

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This pair of essays reflects upon the unexpected encounter of Hindu and Jewish perspectives in the wake of the prohibition of wigs with human hair from India for use by Jewish women by prominent Haredi (‘‘ultra-orthodox’’) legal authorities in May 2004. The rulings sparked distress among Haredi communities in New York, London, and Jerusalem; some women took to the streets to burn their wigs, attracting international media attention. Yet questions about the status of the wigs also occasioned intensive halakhic discussions of Hindu rituals among Orthodox Jews, centered on tonsuring practices of pilgrims to the Ve kateśvara temple near the city of Tirupati in Andhra Pradesh, India. These essays explore some of the insights that arise when one examines the controversy from historical perspectives, and in relation to theoretical questions about comparison and the study of religions. The first essay focuses on the tensions surrounding hair and its interpretation within Vaisnavite textual traditions and ritual practices, while the second essay situates the controversy within the history of Jewish discourses about ritual, ‘‘idolatry,’’ and the ‘‘Other.’’

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Gamliel, Ophira. "Aśu the Convert: A Slave Girl or a Nāyar Land Owner?" Entangled Religions 6 (17.04.2018): 201–46. http://dx.doi.org/10.46586/er.v6.2018.201-246.

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Aśu was a twelfth-century woman from the West Coast of South India. She is mentioned as a Tuḷuva “slave girl” (šifḥa) in a deed of manumission authored by Abraham Ben Yijū, a Jewish merchant who lived with her for nearly eighteen years and had children with her. It is thus accepted that Aśu was a manumitted slave. However, there is evidence to the contrary suggesting that Aśu was a member of a matrilineal household of the Nāyar caste of landlords, and that by allying with her, Ben Yijū was establishing a transregional network in collaboration with hinterland Indian merchants. In what follows, I examine the textual evidence from the Cairo Geniza related to the couple and reevaluate it against the anthropological history of Nāyars, especially in relation to their matrilineal inheritance customs and intercaste matrimonial alliances. Arguably, familial alliances such as those of Aśu and Ben Yijū matured into full-fledged communities of Jews, Christians, and Muslims in the region. A better understanding of the relations between these two individuals, Aśu and Ben Yijū, can shed light on the history of the transregional maritime networks and, consequently, on the history of interreligious relations in the Malayalam-speaking region.

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Abulafia, David. "A Minority within a Minority". European Judaism 33, nr 1 (1.03.2000): 10–19. http://dx.doi.org/10.3167/ej.2000.330103.

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Anyone who observes the way the term 'Sephardi' is used will rapidly become aware that there is a fundamental contrast between its use to describe a group of second-class citizens in modern Israel, and its use to describe the creators of a 'Golden Age' in Spanish in the tenth and eleventh centuries. The modern Israeli press can even be found using the term 'Sephardim' to describe Jews from Ethiopia, Yemen and India, the first group of whom have never even lived under Muslim rule, and who have their own very distinctive traditions. In part, this turns on the confusion of terminology that was created by the emergence of two Chief Rabbinates in Israel, with one looking after the Ashkenazim, and the other, the Rishon le-Zion, concerned with Sephardim and the rest.

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Elizabeth E. Imber. "A Late Imperial Elite Jewish Politics: Baghdadi Jews in British India and the Political Horizons of Empire and Nation". Jewish Social Studies 23, nr 2 (2018): 48. http://dx.doi.org/10.2979/jewisocistud.23.2.03.

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Egorova, Yulia. "Book Reviews : Nathan Katz, Who Are the Jews of India?Berkeley, University of California Press, 2000, pp. xv + 205". South Asia Research 21, nr 2 (wrzesień 2001): 221–22. http://dx.doi.org/10.1177/026272800102100206.

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Roback, Jennifer. "Plural but Equal: Group Identity and Voluntary Integration". Social Philosophy and Policy 8, nr 2 (1991): 60–80. http://dx.doi.org/10.1017/s0265052500001138.

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During this period, when disciples were growing in number, a grievance arose on the part of those who spoke Greek, against those who spoke the language of the Jews; they complained that their widows were being overlooked in the daily distribution.When Americans think of ethnic conflict, conflict between blacks and whites comes to mind most immediately. Yet ethnic conflict is pervasive around the world. Azerbijanis and Turks in the Soviet Union; Catholics and Protestants in Northern Ireland; Arabs and Jews in the Middle East; Maoris and English settlers in New Zealand; Muslims and Hindus in India and Pakistan; French and English speakers in Quebec; Africans, Afrikaaners, and mixed-race people in South Africa, in addition to the tribal warfare among the Africans themselves: these are just a few of the more obvious conflicts currently in the news. We observe an even more dizzying array of ethnic conflicts if we look back just a few years. Japanese and Koreans; Mongols and Chinese; Serbs and Croats; Christians and Buddhists in Viet Nam: these ancient antagonisms are not immediately in the news, but they could erupt at any time. And the history of the early Christian Church recounted in the Acts of the Apostles reminds us that suspicion among ethnic groups is not a modern phenomenon; rather, it is ancient.The present paper seeks to address the problem of ethnic conflict in modern western democracies. How can our tools and traditions of participatory governments, relatively free markets, and the common law contribute to some resolution of the ancient problems that we find within our midst? In particular, I want to focus here on the question of ethnic integration.

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Tehranian, Katharine Kia. "Consuming Identities: Pancapitalism and Postmodern Formations". Prospects 24 (październik 1999): 33–47. http://dx.doi.org/10.1017/s0361233300000284.

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The dramatic rise of identity anxieties in most parts of the world — as reflected in posttraditional movements in politics and postmodernist movements in art, architecture, and social theory — calls for an explanation. Also known disparagingly as fundamentalism or neoconservatism, posttraditionalism is often a response from the peripheral sectors of the population to the onslaught of rapid modernization, often accompanied by social disequilibria, income inequities, and feelings of relative deprivation. The Bible Belt in the United States, the oriental Jews in Israel, the rural and semi–urbanized Muslims in the Islamic world, the evangelical Protestants in Latin America, and the Hindu nationalists in secular India demonstrate the rich diversity and complexity of such political religions. By contrast, postmodernist movements are primarily situated in the intellectual circles of the contemporary world. In the face of an economically globalizing and technologically accelerating history, they represent a dual response to homogenizing forces by reasserting cultural pluralism and nihilism.

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Kittelstrom, Amy. "The International Social Turn: Unity and Brotherhood at the World's Parliament of Religions, Chicago, 1893". Religion and American Culture: A Journal of Interpretation 19, nr 2 (2009): 243–74. http://dx.doi.org/10.1525/rac.2009.19.2.243.

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AbstractWhen the World's Parliament of Religions convened at the Columbian Exposition at Chicago in 1893, it brought together delegates of Judaism, Buddhism, Hinduism, Jainism, Islam, and several varieties of Christianity. Recent critics of the event have noted that the overwhelmingly Protestant organizers imposed their own culturally specific views of what constitutes religion on the non-Christian participants. But the guiding refrain of the Parliament—the unity of God and the brotherhood of man—reflects not only the specifically Social Gospel theology of the Protestant organizers but also a much wider consensus on the proper character, scope, and function of religion in a modernizing, globalizing, secularizing world. Buddhists from Japan, Hindus and Jains from India, and Buddhists from Ceylon actively participated in this international turn toward social religion as a way of pursuing their own culturally specific claims of distinct national identity, while Jews and Catholics in the United States equally adeptly claimed ownership of this central rhetoric of social religion in order to penetrate the American cultural mainstream.

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Machover, Moshé. "An Immoral Dilemma: The Trap of Zionist Propaganda". Journal of Palestine Studies 47, nr 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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Katz, Nathan. "Jews in India. Edited by Thomas A. Timberg. New York: Advent Books; New Delhi: Vikas Publishing House, 1986. viii, 347 pp. Index. $35." Journal of Asian Studies 46, nr 1 (luty 1987): 199–201. http://dx.doi.org/10.2307/2056725.

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Hafsah Ayaz Qureshi i Amirah Sami. "قوموں کے عروج وزوال کے اسباب اور محرکات :اسلام کے تناظر میں تجزیاتی مطالعہ". International Research Journal on Islamic Studies (IRJIS) 4, nr 1 (1.01.2022): 97–110. http://dx.doi.org/10.54262/irjis.04.01.u08.

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The study of the Qur’ān, Sunnah and History reveals that nature holds the same conditions for the rising and fall of nations. The reasons or causes of downfall and rise which were applicable for Jews and Christians are endorsed for Ummah of Muhammad (S.A.W). The same principles are followed for believers and non-believers. The rules of the Qur’ān are till the Day of Judgment. In the present era, Muslims are in the worst condition; at the national and international levels. The collapse of Baghdad and the Ottoman Empire, Muslim’s condition in Palestine and Kashmir, the genocide of Muslims in Bosnia, Kosovo, Serbia, Burma or Afghanistan, Iraq and Syria, all show decline of Muslims. Muslims are not in power and authority. Muslim riots arose in India and Libya. Muslims are tested and tried. This article found the reasons for nations’ downfall and also brought forward the causes of the rising of nations. No doubt that many moral, social, economic, political, demographic, and historical factors are responsible for the decline of nations. This article analytically studies reasons for the deterioration and escalation of nations which are mentioned in Qur’ān, Sunnah and History and established a cause-and-effect relationship between the various historical events to propose a remedy for the malaise of Nation.

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Saeed, Riaz Ahmad. "Muslim-Christian Dialogue from Pakistani Perspective: Evaluation of the Contribution of Christian Study Center". Journal of Islamic and Religious Studies 2, nr 1 (1.01.2017): 1–18. http://dx.doi.org/10.36476/jirs.2:1.06.2017.19.

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The twentieth century is considered as the most notable era for interfaith dialogue and other interreligious activities among the followers of different faiths across the globe. A number of interfaith activities were launched to bring closer, especially, the adherents of the Abrahamic faiths: Jews, Christians and Muslims. Many Christian institutes and organizations are actively involved in such activities. We cannot ignore the role of Christian Study Centers situated across the globe, which are rendering considerable services in the field of interfaith dialogue. One of them is the Christian Study Center Rawalpindi (CSC), Pakistan, which is the focal subject of this research paper. The CSC has a long journey in the course of interfaith dialogue and harmony, as it was its objective since its commencement. The CSC was established in 1967 as an extension of HMI (Henry Martyn Institute, Hyderabad India) to promote interfaith dialogue, harmony and good relationship among the followers of different faiths in Pakistan. It is conceded; the Christian Study Center Rawalpindi has provided great services and contributed a lot to interfaith dialogue, harmony and peace in Pakistan. In this study the efforts were made to evaluate the 50 years dialogical activities of the Christian Study Center (CSC), Rawalpindi.

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Mentzer, Raymond A. "Fasting, Piety, and Political Anxiety among French Reformed Protestants". Church History 76, nr 2 (czerwiec 2007): 330–62. http://dx.doi.org/10.1017/s0009640700101945.

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Fasting has an ancient and revered place in the many religious traditions that human communities have fostered throughout history and across the globe. In India, to take a modern example, Hindu women commonly carry out ritual fasts or vrats. Fasting, particularly in its collective forms, is also frequent and widespread among western groups that scholars have sometimes described as Abrahamic religions. Muslims annually observe Ramadan, a month of fasting, prayer, and celebration. Jews customarily fast, taking no food or drink from sunup to sundown, several days each year and, most notably, on Yom Kippur, the Day of Atonement. For medieval Christians, preparation for the holy feasts of Christmas and Easter meant substantial periods of religious preparation, the well-known Advent and Lenten periods complete with fasting and abstinence from certain foods. In contemporary Christian circles, fasting may be less widely practiced, yet it retains an important place among Roman Catholics and members of the Church of Jesus Christ of the Latter-day Saints, to cite but two better-known cases. In short, the utilization of food for purposes of religious devotion and piety, whether through fasting or feasting, has been a long-standing custom within and without western religious culture.

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Nuri, Janan, i Khayal Hamad. "Resurrection after death between religious myths and the Old Testament". Islamic Sciences Journal 11, nr 5 (17.03.2023): 137–61. http://dx.doi.org/10.25130/jis.20.11.5.6.

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Religious myths are an essential part of the formation of human thought and civilization,Thus, a group of ancient religions and beliefs arose, which were rituals, legends, magic and sorcery, and an attempt to control hidden forces and draw closer to them using certain rites, such as offering sacrifices and offerings. Then, human religions such as, religion appeared in Mesopotamia civilization, Hammurabi canons, Greek and Zoroastrian divine philosophies in Persia, Confucianism, Buddhism and Taoism in the Far East, Hinduism in India, Ammonia and Akhenatene in the Pharaohs and others, until the revelation of monotheistic religions of Judaism, Christianity, and Islam . The books of the Torah contained a lot of important historical information of ancient civilizations. The Hebrews of that civilization took a lot in the field of myths, stories, and acquaintances and included them in their Torah through translation. The impact of the Jews on the etiquette of the Mesopotamian civilization was reflected in the development of their basic religious beliefs through what They quoted and translated from that civilization. This was clearly beyond doubt, through what came in the biblical texts that carried many books and religious poems among its Asfar of the Torah.

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Ballhatchet, Kenneth. "Joan G. Roland. Jews in British India: Identity in a Colonial Era. Hanover, N.H.: University Press of New England. 1989. Pp. xiii, 355. $40.00." Albion 22, nr 2 (1990): 371–72. http://dx.doi.org/10.2307/4049652.

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Gold, Daniel. "Nathan Katz and Ellen S. Goldberg. The Last Jews of Cochin: Jewish Identity in Hindu India. Columbia: University of South Carolina Press, 1993. 352 pp." AJS Review 20, nr 2 (listopad 1995): 473–74. http://dx.doi.org/10.1017/s0364009400007303.

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Heredia, Rudolf C. "Book reviews and notices : BENJAMIN J. ISRAEL, The Jews of India. New Delhi: Mosaic Books, 1998. viii + 149 pp. Tables, notes, bibliography, index. Rs. 250 (paperback)". Contributions to Indian Sociology 34, nr 2 (czerwiec 2000): 283. http://dx.doi.org/10.1177/006996670003400211.

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Weinstein, Brian. "Nathan Katz. Who are the Jews of India? The S. Mark Taper Foundation Imprint in Jewish Studies. Berkeley: University of California Press, 2000. xv, 205 pp." AJS Review 27, nr 1 (kwiecień 2003): 126–28. http://dx.doi.org/10.1017/s0364009403320057.

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Weinstein, Brian. "Nathan Katz. Who are the Jews of India? The S. Mark Taper Foundation Imprint in Jewish Studies. Berkeley: University of California Press, 2000. xv, 205 pp." AJS Review 27, nr 01 (kwiecień 2003): 126–28. http://dx.doi.org/10.1017/s0364009403321002.

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Gold, Daniel. "Joan G. Roland. Jews in British India: Identity in a Colonial Era. Hanover, N.H.: University Press of New England for Brandeis University Press, 1989, xiii, 355 pp." AJS Review 16, nr 1-2 (1991): 234–36. http://dx.doi.org/10.1017/s0364009400003263.

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