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Teses / dissertações sobre o tema "Jewish historiography"
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1
Hine, Gary. "Revisiting the historiography of Luke: 2 Maccabees, Luke and the Jewish-Hellenistic historical fiction monograph". Thesis, Hine, Gary (2015) Revisiting the historiography of Luke: 2 Maccabees, Luke and the Jewish-Hellenistic historical fiction monograph. PhD thesis, Murdoch University, 2015. https://researchrepository.murdoch.edu.au/id/eprint/31349/.
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The present dissertation contends that the Gospel of Luke and 2 Maccabees stand at the junction of Biblical historical narratives and Greco-Roman historiography. A literary product of this generic intersection was the emergence of the Jewish-Hellenistic historical fiction monograph which may be defined as:
A short historiographic narrative that exists in a separate volume, covers a limited chronological period and restricted geographical area, and has a consistent focus on one theme and person. It professes to be historiography and is often received as such. It centers on real historical subjects and endeavours to recount the reality of the past even if this includes historical errors, chronological manipulations, and supernatural causality.
It proposes that Luke qualifies as an ancient historiographic narrative and exhibits generic aspects and methodologies characteristic of the Jewish-Hellenistic historical fiction monograph, particularly as might also be observed in 2 Maccabees. The thesis does not seek to argue that Luke depends on Second Maccabees, nor that it derives its generic structure and historiographical nature from the Maccabean narrative. What it suggests is that when viewed from the perspective that literary genres are fluid rather than fixed and often proceed from a prototype towards similar although divergent types, together with the recognition that ancient historiography was in practice flexible with regards to historic veracity, both Luke and Second Maccabees share generic and historiographic similarities and may be treated as historiography.
The authors of Luke and 2 Maccabees imagined they were writing history. This is evident through their prologues and in their use of ancient historiographic methodology. Both authors sought to position their narratives in a recent historic context with a focus on a specific individual. However, in the shaping of their narratives to conform to a particular ideology they made errors in historic details, manipulated earlier sources, and relied on supernatural causality to explain events. This shaping blurred the boundaries between ‘fact’ and ‘fiction’. It is proposed that such historiographic methodology and shaping conforms to the characteristics of the Jewish-Hellenistic historical fiction monograph and that Luke and 2 Maccabees stand side-by-side in this tradition.
2
Davies, Jonathan. "Representing the dynasty in Flavian Rome : the case of Josephus' "Jewish War"". Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:49ea83e6-6943-4abd-9c47-19c750ee8a93.
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This thesis investigates the problem of contemporary historiography and regime representation in Flavian Rome through a close study of a text not usually read for such purposes but which has obvious promise for a study of this theme, the Jewish War of Flavius Josephus. Having surveyed the evolution of our conception of Josephus' relationship to Flavian power, taken a broad account of issues of political expression and regime representation in Flavian Rome outside Josephus and examined questions relating to the structure and date of the work, I will provide a series of thematically-focused readings of the three senior members of the Flavian family, Vespasian, Titus and Domitian, as represented by their contemporary and client Josephus. Key topics to be explored include the level of independence of Josephus' vision, his work's relationship to how the regime is depicted in other contemporary sources, how Josephus makes the Flavians serve his own agenda (which is distinct from the heavy focus of most previous scholarship on how Josephus served their agenda), and the viability and usefulness of certain types of reading practices relating to figured critique which have recently become influential in Josephan scholarship. The thesis offers a new approach to Josephus' relationship to the Flavian Dynasty and sheds new light on contemporary historiography and political expression in the Early Principate.
3
Gross, Adam D. "Josephus and his Choice: Reading the 'Bellum Judaicum' within the Greco-Roman Historiographic Tradition". Thesis, Boston College, 2012. http://hdl.handle.net/2345/2628.
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Thesis advisor: Kendra EshlemanThis paper reads Josephus' 'Bellum Judaicum' within the Greco-Roman historiographic tradition and argues that this work must be read within this context. Josephus adheres to the conventions of this tradition and an examination of this shows that specific objections raised by scholars who consider Josephus unreliable are better explained as him following these conventions. Josephus chooses to write in this tradition because it allows him to address a tripartite audience of Jews, Romans, and the Greek-speaking east in order to instruct all sides on the best ways to manage affairs between Rome and her subject nations. It further concludes that Josephus should be considered a reliable historian
Thesis (BA) — Boston College, 2012
Submitted to: Boston College. College of Arts and Sciences
Discipline: College Honors Program
Discipline: Classics Honors Program
Discipline: Classical Studies
4
Rabin, Anthony. "The Adiabene narrative in the Jewish Antiquities of Josephus". Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:ef0f2ecf-568c-44ca-af6d-81738447c85e.
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The story of the conversion to Judaism of the Royal House of Adiabene, a satellite kingdom of Parthia, is contained in Book 20, the final book of Josephus's Jewish Antiquities. It is an ostensibly strange interlude in an otherwise chronological account of events in Judaea in the first century CE leading up to the Jewish Revolt against Rome. The narrative has often been thought of by scholars as a makeweight, copied from other sources, without much authorial intervention by Josephus. The thesis shows that the Adiabene narrative is no makeweight, but is crafted by Josephus to link closely to the themes of the Jewish Antiquities as a whole and indeed forms a coda to the work. The primary links are in the messages that Judaism is attractive to distinguished non-Jews, that Jews are a respectable people who can display Greco-Roman virtues and that the Jewish God is all-powerful and protects from harm those who worship him in piety. The links to the rest of the Jewish Antiquities are reinforced by the similarity of the characterisation of the hero Izates, King of Adiabene, with Josephus's characterisation of biblical heroes, and by a continuity of style of historiography, showing a definite authorial imprint. The thesis also concludes, contrary to most scholarly opinion, that Josephus viewed the hero, Izates, as a Jew before he became circumcised. The thesis concludes that much of the narrative's historiographical style would have resonated with a non-Jewish Greco-Roman readership, Josephus's probable audience, albeit his treatment of Parthian incest and extensive focus on circumcision would have probably seemed strange. In addition, Josephus's use of a royal Parthian as hero would have been credible, notwithstanding Greco-Roman cultural prejudices.
5
MacGregor, Fianna Raven. "The Responsibilities and Limitations of Holocaust Storytelling: Understanding the Structure and Usage of the Master Narrative in Holocaust Film". PDXScholar, 2011. https://pdxscholar.library.pdx.edu/open_access_etds/150.
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When we speak of historical events, we do so with a certain amount of perceived knowledge; that is, we come to believe we know specific, individual 'truths' about the event. Since historical works are never unembellished lists of documented facts, the knowledge of how we conceive of factual events, how we document events we did not witness, is important in understanding the resulting storytelling process, not just in fictional literary constructs such as novels, short stories, poetry or film, but in the formulation of history itself. For written history must be seen, at least in part, as a constructed or representational reality and this construction generally takes place organically, that is, there are no architects of such histories. Instead, they come together as a result of public acceptance of the individual elements of the narrative. Over time, historical data and anecdotal narrative solidify into a cohesive whole made up of both hard fact and individual response to those facts, a blended whole that can be termed the master narrative of the historical event and which serves as the basis on which we construct the fictional narratives of literature and film.
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Rupnow, Dirk. "Vernichten und Erinnern : Spuren nationalsozialistischer Gedächnispolitik /". Göttingen : Wallstein-Verl, 2005. http://www.h-net.org/review/hrev-a0f1n6-aa.
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Kaiyal, Robyn. "Rethinking history : from traditional Zionism to a New Post-Zionist curriculum: An examination of Israel's New historiography and its application in American Jewish education /". Ann Arbor, Mich. : UMI, 2001. http://wwwlib.umi.com/dissertations/preview/3013589.
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Maeck, Julie. "Voir et entendre la destruction des Juifs d'Europe: histoire parallèle des représentations documentaires à la télévision allemande et française, 1960-2000". Doctoral thesis, Universite Libre de Bruxelles, 2007. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210722.
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Voir et entendre la destruction des Juifs d’Europe analyse l’aporie sur laquelle butent les documentaires à la télévision française et allemande, de 1960 à 2000. De Nuit et Brouillard du Français Alain Resnais aux séries de l’Allemand Guido Knopp, en passant par le Mein Kampf de Erwin Leiser, par Les Dossiers de l’écran consacrés à la diffusion d’Holocaust à la télévision française, par Shoah de Claude Lanzmann et d’autres films majeurs, tous s’affrontent à l’impossibilité de représenter, via l’image d’archives et le témoignage, de donner à « voir » et à « entendre » l’extermination de plus de cinq millions de personnes. L’examen minutieux de l’usage du témoignage et de l’image d’archives permet de dégager les stratégies mises en place, au fil du temps, par les réalisateurs pour contourner cette aporie. Les métamorphoses du statut et de la fonction des traces sonores et visuelles au sein du récit documentaire jettent également un éclairage sur la définition fluctuante de l’événement historique, sur les déplacements de regards et de sens portés sur le matériel iconographique et les souvenirs des acteurs de l’époque qui bousculent immanquablement la perception de l’histoire des Juifs sous le nazisme.Parallèlement à cette analyse interne, proposant un savoir non plus livresque du film, mais, au contraire un savoir qui intègre ses qualités propres, que sont l’audio et le visuel, la focale s’élargit au contexte mémoriel de la réalisation et de la diffusion du film afin d’évaluer le degré de singularité du discours élaboré par son auteur. Le documentaire est-il créateur de débats et d’événements, de sources de représentations et de croyances ?Donne-t-il, au contraire, au débat l’occasion de s’exprimer, limitant alors son rôle à un effet de miroir – fidèle ou non – des mémoires collectives ?Au regard de la connexité des sources (orales, visuelles et scripturales) entre l’historien et le réalisateur de documentaires, se superpose une interrogation relative à la nature du discours énoncé par le film :est-il d’ordre historique ou métahistorique ?Est-il du domaine de la connaissance ou, au contraire, s’inscrit-il dans la perspective d’un discours sur l’histoire utilisant les données historiques pour servir des enjeux du temps présent qui imposent ce dont il faut se souvenir ?
Cette approche, replaçant les représentations documentaires dans leur propre contexte mémoriel et historiographique s’enrichit d’une perspective comparatiste entre les représentations documentaires allemandes et françaises qui a l’avantage de sortir des débats et enjeux nationaux relatifs au film documentaire.
Voir et entendre la destruction des Juifs d’Europe présente ainsi une histoire culturelle et critique de la mémoire télévisuelle de l’événement juif de la Seconde guerre mondiale
Doctorat en philosophie et lettres, Orientation histoire
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Friedman, David A. "Josephus on the servile origins of the Jews in Egypt". Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:313b7cfc-8abb-4bcf-b7d8-4a0131fab691.
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The Exodus story of the Israelites' slavery in Egypt and subsequent redemption was central to Jewish accounts of their national origins and was an important component of Jewish self-identification in antiquity. Although Greek and Latin sources appear ignorant of the Exodus story, ancient ethnographies of the Jews in non-Jewish sources claim that the Jews were originally Egyptian. This thesis examines how Josephus presents the Exodus story of the Jews' servile national origins in Egypt to a Roman audience who had biases against slaves, freedmen, and Egyptians, and little knowledge of Jewish origins apart from reports that they were Egyptian by origin. Josephus's first work Jewish War, a politico-military history, includes tangential remarks about Jewish origins, but implies in the proem that the Jews were originally Egyptian. Jewish Antiquities, which rewrites the biblical account of Jewish origins, explicitly denies that the Jews were originally Egyptian and deliberately omits mention of the Jews' servitude in Egypt at important points in the narrative where it would have been expected. In Against Apion, an apologia, Josephus subtly uses keywords and the rhetorical technique of insinuatio to prove that the Jews were not originally Egyptian without stating openly that this is a goal of the work. Several factors explain these results. Aristotle's theory of natural slavery, which posits that slaves are innately defective, was part of the ideological assumptions of first century CE Roman elites. Romans were also ambivalent about their own partly-servile origins in Romulus's asylum. Influenced by Augustan propaganda about Actium, first-century Roman sources deride Egyptians with a range of negative stereotypes. Josephus denies that the Jews were Egyptian and omits their servile origins at important points in the narrative where the Bible mentions it in order to portray the Jews as favorably as possible.
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Wallenborn, Hélène. "L'historien, la parole des gens et l'écriture de l'histoire: l'exemple d'un fonds de témoignages audiovisuels de survivants des camps nazis". Doctoral thesis, Universite Libre de Bruxelles, 2004. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211141.
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Cette étude analyse le contexte d’élaboration et le contenu d’un corpus de témoignages de rescapés des camps nazis composé de récits de résistants et de Juifs enregistrés dans les années 1990 par la Fondation Auschwitz de Bruxelles, dont un des buts est de prévenir la résurgence de toute forme de fascisme.\
Doctorat en philosophie et lettres, Orientation histoire
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Dreyfuss, Mathias. "Fabrique des archives, fabrique de l’histoire : la construction des sources de l’histoire des Juifs en France (fin XVIIIe s.- fin années 1930)". Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0052/document.
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Comment l’histoire des Juifs en France a-t-elle été pensée, écrite, conceptualisée tout au long du XIXe siècle ? En repartant des conditions concrètes dans lesquelles archivistes et historiens se sont saisis des documents relatifs à cette histoire, nous tentons de montrer que le processus de constitution de l’histoire des Juifs en France en domaine de savoir propre, adossé à des documents authentiques, ne peut être séparé du contexte général de mutation des conditions du travail scientifique en France à partir des années 1830, dans le cadre de ce qui a été nommé l’historiographie documentaire. Les archivistes, bibliothécaires et plus largement les érudits qui ont inventorié, classé et décrit ces matériaux leur ont donné une visibilité inédite au sein des dépôts, tout en les laissant globalement à l’écart des chantiers de publication des sources de l’histoire de France. L’historiographie des Juifs en France, s’affirmant scientifiquement à partir des années 1880, a tenté, avec difficulté, de dépasser les contradictions inhérentes à l’écriture d’une histoire des Juifs en France pensée comme une ligne continue dans le temps et dans l’espace. Cette étude souligne également, en creux, la faible place accordée aux archives internes aux communautés juives françaises dans la construction de cette histoire, tournée vers l’extérieur davantage que vers l’intérieurHow was French Jewish history conceived, written, conceptualized throughout the XIX century? Looking at the concrete conditions under which archivists and historians accessed documents pertaining to this history, this dissertation attempts to show that the process of constructing French Jewish history as a separate domain with its own knowledge base, reinforced with authentic documents, cannot be separated from the larger context of the changing conditions of scientific work in France from the 1830s onward, in the framework of what has been called documentary historiography. The archivists, librarians and scholars, more generally, who inventoried, cataloguedand described these materials gave them a new visibility within Archives, all while excluding them from the publications of the sources of French history. French Jewish historiography, which consolidated from the 1880s onward, tried, with difficulty, to overcome the inherent contradictions to the writing of a linear history of Jews in France, conceived of as a continuum in time and space. This survey also shows, indirectly, the peripheral role that archives belonging to French Jewish communities played in the construction of this history, which was more outward – than inward – looking
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Stamberger, Janiv. "Jewish Migration and the Making of a Belgian Jewry: Immigration, Consolidation, and Transformation of Jewish life in Belgium before 1940". Doctoral thesis, Universite Libre de Bruxelles, 2020. https://dipot.ulb.ac.be/dspace/bitstream/2013/302107/3/2.PhD.pdf.
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Cette thèse se concentre sur les développements de la société juive belge dans la période avant 1940. La communauté juive belge, telle qu'elle s'est développée au cours des XIXe et XXe siècles, est le résultat d'une succession de "vagues migratoires juives". Contrairement aux autres communautés juives d'Europe occidentale comme celles de France, d'Allemagne, de Grande-Bretagne ou des Pays-Bas, la population juive belge n'avait pas de racines historiques fortes ni de tradition historique établie. Un premier " mouvement de migration juif " (1815-1880) a créé les bases du Judaïsme Consistorial belge. Ces migrants juifs de France, des Pays-Bas et d'Allemagne se sont installés en Belgique et ont créés les fondations institutionnelles du Judaïsme belge. Les élites du Consistoire, partisanes de l'acculturation du rite et de la culture juifs à la société européenne non juive, ont préconisé une intégration profonde de la population juive et ont refusé toute forme de particularisme juif en dehors de la sphère religieuse. Cette idéologie patriotique restera la pierre angulaire d'une petite population juive bien intégrée, estimée à environ 4 000 personnes en 1880. Jusqu'à une bonne partie du XXe siècle, ce petit groupe de "juifs belges" restera le "gardien" de la communauté religieuse juive officielle de la capitale, la Communauté Israélite de Bruxelles.Une nouvelle vague d'immigrants juifs à la fin XIXe siècle pousse la trajectoire historique de la communauté juive belge dans de nouvelles directions et va entraîner une énorme diversification de la société juive belge. A partir des années 1880 et surtout après 1906, des milliers d'immigrants juifs d'Europe de l'Est s'installent en Belgique, attirés par les opportunités économiques ou comme " escale temporaire " sur leur chemin vers l'Amérique. Ce processus s'est répété après la Première Guerre mondiale, lorsque le mouvement d'émigration des Juifs d'Europe de l'Est a repris après la fin de la guerre. Le "premier" (1982-1914) et le "second" (1914-1930) mouvement migratoire juif d'Europe de l'Est a entraîné une croissance énorme de la population juive belge. En 1930, la population juive en Belgique était estimée à environ 50.000 personnes.L'arrivée de migrants juifs d'Europe de l'Est a entraîné une transformation radicale de la société juive belge. De nouvelles formes de religiosité juive, de nouvelles visions culturelles et politiques ont émergé. Une " classe ouvrière " juive urbaine s'est installée dans des métiers artisanaux semi-industriels tels que l'industrie du diamant, ou a trouvé du travail dans des emplois flexibles et mal payés dans l'industrie de l'habillement et dans diverses branches de l'industrie du cuir, souvent dans de petites entreprises dirigées par leurs coreligionnaires déjà établis. Des partis ouvriers juifs et un "mouvement syndical" juif ont tenté d'organiser ces "masses juives", de défendre leurs intérêts, de les intégrer dans le mouvement ouvrier belge et de promouvoir de nouvelles formes d'identité juive laïque. Un fort mouvement national juif a tenté d'élever le sionisme et le projet national juif en Palestine au rang de point d'ancrage d'une nouvelle identité juive, mais il s'est heurté à la résistance à la fois du "Judaïsme belge" établi, de la forte section juive du parti communiste belge et d'une grande partie de l'orthodoxie religieuse juive. Néanmoins, au cours des quatre décennies qui ont précédé le déclenchement de la Seconde Guerre mondiale, le sionisme a gagné en importance. Toutes ces différentes tendances au sein de la société juive belge ont tenté de gagner de l'influence et de l'autorité dans la rue juive ou dans les institutions officielles du Judaïsme belge. Avec l'installation des immigrants juifs d'Europe de l'Est, le difficile processus d'intégration dans la société belge a également commencé. Leur bagage idéologique, transplanté du monde juif d'Europe de l'Est, a été progressivement adapté et configuré pour apporter des réponses aux circonstances et défis spécifiques rencontrés par la communauté juive en Belgique. La crise économique des années 1930, la montée du national-socialisme en Allemagne et l'émergence concomitante d'un antisémitisme local organisé dans la société belge dans la seconde moitié des années 1930 ont secoué la société juive. L'appauvrissement croissant de larges pans de la population juive, combiné à l'afflux de milliers de réfugiés juifs d'Allemagne et d'Autriche, a fait exploser les contradictions au sein de la communauté juive.Ce sont ces processus de formation de l'identité juive "belge" et la manière dont les différents acteurs de la communauté juive ont réagi à des événements historiques spécifiques de la première moitié du vingtième siècle que cette thèse explore.Doctorat en Histoire, art et archéologie
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Bauer, Sebastian. "Jüdische Geschichtsschreibung zwischen Reform und Orthodoxie. Die Positionen von Ludwig Philippson und Marcus Lehmann". HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2015. https://slub.qucosa.de/id/qucosa%3A34948.
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Stolow, Jeremy. "Nation of Torah proselytism and the politics of historiography in a religious social movement /". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ59156.pdf.
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Ullrich, Anna. "Peter C. Appelbaum: Loyal Sons: Jews in the German Army in the Great War". HATiKVA e.V. – Die Hoffnung Bildungs- und Begegnungsstätte für Jüdische Geschichte und Kultur Sachsen, 2015. https://slub.qucosa.de/id/qucosa%3A34915.
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Ravallese, Maurizio. "Le mot des vaincus : Juifs et Romains dans la guerre de Flavius Josèphe". Thesis, Sorbonne université, 2020. http://www.theses.fr/2020SORUL136.
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Le châtiment de Dieu et la destruction du Temple; l'empire de Rome et le sauvegarde du judaïsme; la prophétie, l’auto-apologie, la recherche de l'exemplarité et la haine anti-révolutionnaire : ce sont les thèmes et les stratégies rhétoriques que Josèphe a fusionné dans sa Guerre des Juifs. Tout cela pour garder le souvenir de la plus grande défaite de l'histoire juive, en plaçant la responsabilité sur les émeutiers. Mais, en racontant l'histoire de la royauté en Palestine et en construisant son «discours accusateur», comment Josèphe a-t-il relié le modèle de Thucydide aux traditions littéraires de l'Ancien Testament? Et en quoi sa quête de vérité diffère-t-elle de celle de ses contemporains gréco-latins et de la science historique moderne? Certes, ce libertus de l'empereur Vespasien a écrit comme un homme de son temps. Et il ne fait aucun doute que c'était beaucoup de choses: prêtre, général des troupes rebelles puis prophète des destinées impériales; auteur prolifique non hostile aux rois et grand connaisseur de la Bible. Pour certains, il était un traître : il préférait se dire serviteur de Dieu. Comme dans un jeu de miroirs, son visage se conforme à la perspective du spectateurThe chastisement of God and the destruction of the Temple; the empire of Rome and the safeguard of Judaism; prophecy, self-apology, the pursuit of exemplarity and anti-revolutionary hatred: these are the themes and the rhetorical strategies that Josephus fused in his War of the Jews. All this to keep the memory of the greatest defeat in Jewish history, placing the responsibility on the rioters. But, in telling the story of the kingship in Palestine and constructing his "accusatory discourse", how did Josephus relate Thucydides' model to the literary traditions of the Old Testament? And how does his quest for truth differ from that of his Greco-Latin contemporaries and modern historical science? Certainly, this Emperor Vespasian’s libertus wrote like a man of his time. And there is no doubt that it was a lot of things: priest, general of the rebel troops, prophet of imperial destinies; prolific author not hostile to kings and great connoisseur of the Bible. For some, he was a traitor: he preferred to call himself a servant of God. As in a game of mirrors, her face conforms to the viewer's perspective
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Friedman, Michal Rose. "Recovering Jewish Spain: Politics, Historiography and Institutionalization of the Jewish Past in Spain (1845-1935)". Thesis, 2012. https://doi.org/10.7916/D87087HV.
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This dissertation is a study of initiatives to recover the Jewish past and of the emergence of Sephardic Studies in Spain from 1845 to 1935. It explores the ways the Jewish past became central to efforts to construct and claim a Spanish patria, through its appropriation and integration into the nation's official national historical narrative, or historia patria. The construction of this history was highly contentious, as historians and politicians brought Spain's Jewish past to bear in debates over political reform, in discussions of religious and national identity, and in elaborating diverse political and cultural movements. Moreover, it demonstrates how the recovery of the Jewish past connected--via a Spanish variant of the so-called "Jewish question"--to nationalist political and cultural movements such as Neo-Catholicism, Orientalism, Regenerationism, Hispanism, and Fascism. In all of these contexts, attempts to reclaim Spain's Jewish past--however impassioned, and however committed--remained fractured and ambivalent, making such efforts to "recover" Spain's Jews as partial as they were compromised.
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Hennlich, Andrew J. "Narrating the German loss : small histories and the historiography of Fascist violence /". 2007. http://dc.lib.unc.edu/u?/etd,866.
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Dowling, Shannon Beverley. "Hitler on Lygon Street : Lily Brett and second generation Jewish suffering / Shannon Dowling". 2004. http://hdl.handle.net/2440/22099.
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"April 2004"Bibliography: leaves 284-295.
viii, 295 leaves ; 30 cm.
Title page, contents and abstract only. The complete thesis in print form is available from the University Library.
This thesis discusses the work of the author Lily Brett, both in terms of the themes explored in her writing, and the political and historical contexts. The interrelationships between history, memory, identity and literature are explored in order to explain both the themes of Brett's writing, and how this writing is shaped by, and shapes, contemporary discourses on Jewish identity and the Holocaust.
Thesis (Ph.D.)--University of Adelaide, School of Social Sciences, Discipline of Gender Studies, 2004
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Ratu, Sikeli Neil. "Anti–Semitism and American Immigration Policy during the Holocaust : A reassessment". Thesis, 2007. http://hdl.handle.net/2123/1957.
Texto completo da fonteResumo:
Since the publication of David Wyman's seminal monograph on the American immigration policy during the Second World War— Paper Walls: America and the refugee crisis—the historiography has been framed by a fundamental assumption: that, at its heart, decisions on refugee immigration policy were motivated by anti-Semitism. By examining many of the same primary sources used by Wyman and the historians who have followed him, my thesis argues that the claim that anti-Semitism was the primary, or even major, motivation is not supported by the evidence, and that the shaping of policy was much the product of general xenophobia and nativism.
21
Schneider-Wentrup, Swen Sandor. "Missionarische Zeugnis an Israel im Licht von Römer 9-11 : eine missiologisch-exegetische Untersuchung zur israelogischen Verhältnisbestimmung von Israel und Kirche". Diss., 2014. http://hdl.handle.net/10500/19823.
Texto completo da fonteResumo:
Text in GermanThis thesis deals primarily with the questions: Is Israel constantly chosen by God or have the devine promises gone over to the chuch? Are jews to be saved without the sacrifice of Christ? Should jews be missionised as gentiles alike? To give responses, the followings steps are worked out: At first an overview on the israelological models that have been opined during church- history is presented. Secondly church-documents are analyzed in spite of their missiological content. Thirdly an exegesis of Romans 9-11 is offered. Following this, those of the church-documents, whose israelology is closest to the witness of scripture, are presented. Finally a conclusion is offered, which states, that jews are constantly chosen, but not to be saved in another manner as gentiles. Therefore the church is continually obliged to bear the Gospel also to Israel. Jews and gentiles alike are to be saved by nothing but the blood of Jesus.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
22
Le, Roux M. "In search of the understanding of the Old Testament in Africa : the case of the Lemba". Thesis, 1999. http://hdl.handle.net/10500/17188.
Texto completo da fonteResumo:
This project seeks to determine, to what extent the culture of early Israel (1250-1000 BC) is
similar to African cultures, more specifically, to that of the Lemba. However, a comparison
between the cultures of early Israel and those of certain African tribes is not the primary
objective in this case. This project is neither an anthropological study nor does it intend to
mainly focus on the Lemba as such -though this may appear to be the case. This endeavour primarily
fits into the ambit of Old Testament Studies. The investigation into the Lemba is meant to be
subsidiary to the point of contingence between their culture and Old Testament customs and
traditions, and how this information affects the interpretation of the Old Testament and its
teaching in Africa. A number of comparisons between the early Israelite religion as reflected in
the Old Testament and the Lemba are drawn. Though the qualitative research (inductive approach) is
employed in the field work, the greatest part of the data on religious perspectives and practices
is mediated by the theory of a phenomenological approach as advocated by Ninian Smart on matters of
experience, mythology, ritual, and ethical/judicial dimensions. Therefore, the approach is also
deductive.
The Lemba is a very specific group with claims about Israelite/Judaic origins. Their early
departure from Israel (according to them ca 586 BC) can mean that there are remnants of a very
ancient type oflsraelite religion, now valuable when juxtaposed to that of early Israel. This study
takes Lemba traditions seriously, but finally does not verify or falsify Lemba claims - but the
outcomes in this thesis may take this debate a step further.
Their claims make them special and extremely interesting to study from the point of view of oral
cultures. Their oral culture is constitutive of their world-view and self-understanding or
identity. It incorporates the role of oral traditions, history and historiography and parallels
are drawn between orality in early Israelite and Lemba religions. The reciprocity between orality
and inscripturation of traditions, yielding valuable information on what may have happened in the
developent of traditions in Israel, are also attended to in this project.
Nevertheless, this project is primarily a search for the understanding and relevance of the Old
Testament in Afiica and is, therefore, a selective and not an exhaustive comparison between the
Lemba and early Israel. And so, taking cognisance of the hermeneutic of contextualisation in
Africa in particular, a teaching module syllabus for Old Testament Studies is developed, of which
the very strands of religion among the Lemba and early Israel are constitutive for teaching Old
Testament Studies in present-day African cultures (and perhaps elsewhere).Biblical and Ancient Studies
D. Litt. et Phil. (Biblical Studies)
23
Le, Roux Magdel. "In search of the understanding of the Old Testament in Africa : the case of the Lemba". Thesis, 1999. http://hdl.handle.net/10500/17188.
Texto completo da fonteResumo:
This project seeks to determine, to what extent the culture of early Israel (1250-1000 BC) is
similar to African cultures, more specifically, to that of the Lemba. However, a comparison
between the cultures of early Israel and those of certain African tribes is not the primary
objective in this case. This project is neither an anthropological study nor does it intend to
mainly focus on the Lemba as such -though this may appear to be the case. This endeavour primarily
fits into the ambit of Old Testament Studies. The investigation into the Lemba is meant to be
subsidiary to the point of contingence between their culture and Old Testament customs and
traditions, and how this information affects the interpretation of the Old Testament and its
teaching in Africa. A number of comparisons between the early Israelite religion as reflected in
the Old Testament and the Lemba are drawn. Though the qualitative research (inductive approach) is
employed in the field work, the greatest part of the data on religious perspectives and practices
is mediated by the theory of a phenomenological approach as advocated by Ninian Smart on matters of
experience, mythology, ritual, and ethical/judicial dimensions. Therefore, the approach is also
deductive.
The Lemba is a very specific group with claims about Israelite/Judaic origins. Their early
departure from Israel (according to them ca 586 BC) can mean that there are remnants of a very
ancient type oflsraelite religion, now valuable when juxtaposed to that of early Israel. This study
takes Lemba traditions seriously, but finally does not verify or falsify Lemba claims - but the
outcomes in this thesis may take this debate a step further.
Their claims make them special and extremely interesting to study from the point of view of oral
cultures. Their oral culture is constitutive of their world-view and self-understanding or
identity. It incorporates the role of oral traditions, history and historiography and parallels
are drawn between orality in early Israelite and Lemba religions. The reciprocity between orality
and inscripturation of traditions, yielding valuable information on what may have happened in the
developent of traditions in Israel, are also attended to in this project.
Nevertheless, this project is primarily a search for the understanding and relevance of the Old
Testament in Afiica and is, therefore, a selective and not an exhaustive comparison between the
Lemba and early Israel. And so, taking cognisance of the hermeneutic of contextualisation in
Africa in particular, a teaching module syllabus for Old Testament Studies is developed, of which
the very strands of religion among the Lemba and early Israel are constitutive for teaching Old
Testament Studies in present-day African cultures (and perhaps elsewhere).Biblical and Ancient Studies
D. Litt. et Phil. (Biblical Studies)