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1
Wische, Jerry. "A JEWISH COMMUNITY CENTER RESPONSE". Jewish Education 59, n.º 2 (setembro de 1991): 32–34. http://dx.doi.org/10.1080/0021642910590214.
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Demarais, Edward, Sandra Sheckman e Gina Vega. "Customer Service at the Jewish Community Center". CASE Journal 4, n.º 2 (maio de 2008): 101–9. http://dx.doi.org/10.1108/tcj-04-2008-b004.
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Kholuyanova, E. "TRENDS IN THE DEVELOPMENT OF ARCHITECTURAL TYPOLOGY OF JEWISH COMMUNITY CENTERS". Bulletin of Belgorod State Technological University named after. V. G. Shukhov 7, n.º 7 (7 de abril de 2022): 44–54. http://dx.doi.org/10.34031/2071-7318-2022-7-7-44-54.
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TThe article discusses the analysis of trends in the development of the architectural typology of Jewish community centers, substantiates the topicality of its study. The stages of development of architectural typology are described, based on graphic-analytical schemes of planning decisions of historical types of Jewish community centers. Conclusions are drawn about the continuity of the functional planning organization of the religious functional planning component of Jewish community centers. The conclusions of the analysis of experience in the implementation of Jewish centers are presented. It reveals the main factors influencing the formation of space-planning solutions. The nature of the town-planning placement and walking distance of Jewish community centers in St. Petersburg is considered. Based on the analysis of foreign and domestic experience in the design and implementation of such buildings at the present stage, the features of the functional and spatial organization of Jewish community centers are identified, and the principles of a consolidated classification of such buildings are formulated. It is shown that there is a relationship between the dominant functional and planning component of the Jewish community center and the nature of its planning organization. Approaches to the consideration of the construction of the architectural image of the Jewish community center from the point of view of morphology and semiotics are briefly outlined. Promising areas of research are formulated that reveal national identity through the semiotics of the architectural image of the Jewish community center.
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Altman, S. Morton. "Southville jewish community center, inc.: A case study". Nonprofit Management and Leadership 7, n.º 2 (1996): 193–96. http://dx.doi.org/10.1002/nml.4130070208.
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FINKEL, EVGENY. "The Phoenix Effect of State Repression: Jewish Resistance during the Holocaust". American Political Science Review 109, n.º 2 (23 de abril de 2015): 339–53. http://dx.doi.org/10.1017/s000305541500009x.
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Why are some nascent groups able to organize sustained violent resistance to state repression, whereas others quickly fail? This article links the sustainability of armed resistance to a largely understudied variable—theskillsto mount such a resistance. It also argues that the nature of repression experienced by a community creates and shapes these crucial skills. More specifically, the article focuses on a distinction between selective and indiscriminate state repression. Selective repression is more likely to create skilled resisters; indiscriminate repression substantially less so. Thus, large-scale repression that begins at timethas a higher chance of being met with sustained organized resistance att +1if among the targeted population there are people who were subject to selective repression att‒1. The article tests this argument by comparing the trajectories of anti-Nazi Jewish resistance groups in three ghettos during the Holocaust: Minsk, Kraków, and Białystok.
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Glass, Margaret, e Laura W. Martin. "Bringing Body Worlds to Phoenix: Community Relations and a Science Center". Museums & Social Issues 11, n.º 1 (2 de janeiro de 2016): 43–52. http://dx.doi.org/10.1080/15596893.2016.1131094.
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Sweifach, Jay. "The Jewish Community Center and Its Social Work Guests". Social Thought 21, n.º 2 (março de 2002): 33–55. http://dx.doi.org/10.1300/j131v21n02_04.
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Cohen, Rina. "From Ethnonational Enclave to Diasporic Community: The Mainstreaming of Israeli Jewish Migrants in Toronto". Diaspora: A Journal of Transnational Studies 8, n.º 2 (setembro de 1999): 121–36. http://dx.doi.org/10.3138/diaspora.8.2.121.
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Previous research on Israelis in Toronto has revealed the existence of a distinctive ethnic community of Israelis on the margins of, but at the same time distinct from, the more established Jewish community (G. Gold and Cohen 182; Cohen and G. Gold, “Israelis” 18). As is the case in other Israeli communities in North America (S. Gold, “Patterns” 121; Mittelberg and Waters 422; Rosen 28; Shokeid 43; Sobel 31; Uriely, “Patterns” 48, “Rhetorical”), Israelis in Toronto tend to live in Jewish neighborhoods, send their children to Jewish day schools or Sunday schools, be members of the JCC (Jewish Community Center), and participate in some of the local organized Jewish activities. While remaining a marginal part of the general Jewish community, they have developed distinctive Israeli communal activities involving politics, recreation, culture, and entrepreneurship.
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Mary Ann Irwin. "Sex, War, and Community Service: The Battle for San Francisco's Jewish Community Center". Frontiers: A Journal of Women Studies 32, n.º 1 (2011): 36. http://dx.doi.org/10.5250/fronjwomestud.32.1.0036.
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Irwin, Mary Ann. "Sex, War, and Community Service: The Battle for San Francisco's Jewish Community Center". Frontiers: A Journal of Women Studies 32, n.º 1 (2011): 36–70. http://dx.doi.org/10.1353/fro.2011.a434419.
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Rautman, Marcus. "A menorah plaque from the center of Sardis". Journal of Roman Archaeology 28 (2015): 431–38. http://dx.doi.org/10.1017/s1047759415002573.
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Roman Sardis, like other cities of W Asia Minor, reflects the distinctive cultures of different peoples who had long lived in its vicinity. Of these varied populations, the Jewish community seems to have been especially notable. Written sources cited by Josephus establish the presence of diaspora Jews in Lydia and Phrygia by the end of the 3rd c. B.C., when Antiochus III relocated 2000 families here from Babylon and Mesopotamia. By the Late Republic, their descendants at Sardis and other regional centers are known to have acquired civic privileges and rights. The local prominence of the Jewish community at Sardis was dramatically confirmed in the 1960s by the discovery in the city’s NW region of a large assembly hall, along with inscriptions, menorahs and other artifacts that clearly establish its use as a synagogue in the 4th-6th c. Further evidence of Jewish life has been noted during excavation of nearby houses, shops and streets in this peripheral quarter. The recent discovery of a marble relief plaque depicting a menorah and other symbols near the center is an important addition to the material culture of ancient Judaism in Asia Minor.
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Padalko, Semyon. "The Jewish Secular NGOs of Krasnodar: The Past and the Present". Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 296–312. http://dx.doi.org/10.31168/2658-3380.2020.20.4.2.
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Thе paper reviews the history of two Jewish secular non-profit organizations in Krasnodar: the Cultural Center “Shalom” and the Charitable Fund “Hesed.” Founded amidst the social and economic hardships of the 1990s, they helped consolidate the local Jews into a community, fulfilling a number of functions, from cultural education and administering to the needs of the less fortunate to cooperation with the city and the Jewish religious community of Krasnodar.
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Jaffe-Berg, Erith. "Drama as Disputation in Mantua". Medieval Encounters 24, n.º 5-6 (3 de dezembro de 2018): 666–79. http://dx.doi.org/10.1163/15700674-12340036.
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AbstractThe Jewish community of Mantua in Italy, a vibrant cultural center for Jews, performed plays for the Christian community from at least as early as 1520. During the 150 years of continuous theatre production, there were no public disputations in Mantua even though residents of Mantua often partook in debates elsewhere. This essay argues that theatre functioned as a forum for disputation in Mantua supplanting the need for a formal tradition of disputation. Theatre provided a context for the exchange in ideas about social functioning within each community, and it enabled Jewish community members to air ideas about the value of Jewish ideals in relation to Christian ideals. As soon as the Jews ceased producing theatre for their own community and for the Christian community, disputation began. Therefore, it appears as if the absence of theatre as a public forum for exchange made it necessary to have recourse to disputations.
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Schriber, Jeffrey, Andrew S. Artz, Amy Purvis, James L. Slack, Jeremy Todd Larsen, Soyoung Park, Kevin Frank Tulipana et al. "“Democratizing” cancer care: City of Hope’s national enterprise model for delivering cancer care." JCO Global Oncology 9, Supplement_1 (agosto de 2023): 103. http://dx.doi.org/10.1200/go.2023.9.supplement_1.103.
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103 Background: Despite progress in cancer care, many patients do not have access to innovative care including participation in clinical trials. In 2021, City of Hope (COH), as part of a national expansion of its established cancer services, acquired Cancer Treatment Centers of America in the Chicago, Atlanta, and Phoenix regions to offer a standardized system of care to patients in those regions. The goal is to integrate academic and community-based practices into a single enterprise focused on improving access to care. Physicians collaborate to enhance patient care and connect patients and families to innovative treatments. Initial priorities included integrating patient conferences, developing common quality programs and metrics, new physician recruitment, integrating clinical pathways, developing new specialty programs, integrating EHRs, contracting, branding/marketing, operating as non-profit organizations and other organizational structures. Methods: We describe changes made at a single site as a model to improve local cancer care. Phoenix (PHX), Arizona is the 5th largest city in the United States. Most patients with hematologic malignancies currently receive care in the community setting and lack access to clinical trials. Results: In collaboration with our parent center in Duarte, we have instituted a variety of changes designed to enhance patient care. The hiring process for physicians (who become COH faculty). in the hematologic malignancy program includes stakeholders from Duarte and Phoenix. All potential transplant, cellular therapy and complex patients are presented and discussed with related COH faculty at regularly scheduled interdisciplinary rounds. To date, over 50 have been presented, 20 have proceeded to autologous transplant. Quality programs are integrated with active participation in QA conferences at each facility. Second opinions are returned to their primary oncologist with recommendations. Patients who would benefit from a trial or innovative therapy not available at the Phoenix site are referred to the Duarte campus and return to Phoenix following that intervention. The first shared allogeneic transplant patient performed in Phoenix is pending. In the next phase of integration, trials will be offered at COH PHX. An integrated approach to determine eligibility for older myeloma transplant candidates piloted by COH PHX is under development. Conclusions: The ability to remain in their local community while obtaining an opinion from an NCI designated cancer center, democratizes care for hematologic malignancy patients. Ongoing discussions throughout their treatment determine the best options including clinical trials if appropriate. The majority of patients will receive therapy locally, especially as the number of clinical trials grows. This model once fully integrated, improves access to care and can be easily replicated at other sites.
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Turkon, David, e Ann Wheat. "Settling Sudanese Refugees in the Age of Individualism". Practicing Anthropology 28, n.º 4 (1 de setembro de 2006): 31–34. http://dx.doi.org/10.17730/praa.28.4.r7g24264q45602x6.
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Since 2001 more than 400 Sudanese "Lost Boys" have located in the Phoenix metropolitan area. Initial placement through local resettlement agencies resulted in a scattered population and little sense of community. The AZ Lost Boys Center, a federally-funded nonprofit pilot project, provides venues that: empower Lost Boys and Girls to build a community by forming theater, sports and arts groups; raise funds for scholarship; identify and access health, educational and employment services; and respond to immediate crises. This paper explores what can be learned from successes, ongoing challenges and cultural conflicts at the AZLBC.
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Ehrlich, Michael. "Changing Jewish Pilgrimage Sites in the Galilee Region during the Medieval Period". AJS Review: The Journal of the Association for Jewish Studies 48, n.º 1 (abril de 2024): 26–45. http://dx.doi.org/10.1353/ajs.2024.a926056.
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Abstract: Four reasons led to the change of the main Jewish pilgrimage sites in Galilee from ʿAraba and Dalata to Meron during the twelfth century. The Jewish population abandoned ʿAraba and the community of Dalata declined. During the eleventh century, pilgrims from the Diaspora preferred to participate in a central annual event on the Mount of Olives, organized by the Yeshiva of the Land of Israel, which simulated pilgrimage to the temple. During the twelfth century, the Jewish regional center in the Upper Galilee region had shifted from Jish to Safed. Consequently, the main regional pilgrimage shrine changed from Dalata to Meron. The pilgrimage to Meron was a result of the Frankish ban on Jewish presence in Jerusalem and the Frankish takeover of important shrines venerated by Jews outside the Galilee region. Abstract: Four reasons led to the change of the main Jewish pilgrimage sites in Galilee from ʿAraba and Dalata to Meron during the twelfth century. The Jewish population abandoned ʿAraba and the community of Dalata declined. During the eleventh century, pilgrims from the Diaspora preferred to participate in a central annual event on the Mount of Olives, organized by the Yeshiva of the Land of Israel, which simulated pilgrimage to the Temple. During the twelfth century, the Jewish regional center in the Upper Galilee region had shifted from Jish to Safed. Consequently, the main regional pilgrimage shrine changed from Dalata to Meron. The pilgrimage to Meron was a result of the Frankish ban on Jewish presence in Jerusalem and the Frankish takeover of important shrines venerated by Jews outside the Galilee region.
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Sadowska, Joanna. "A City Transfigured: The Structure of the Bialystok Jewish Community after World War II". Shofar: An Interdisciplinary Journal of Jewish Studies 41, n.º 1 (2023): 21–47. http://dx.doi.org/10.1353/sho.2023.a903280.
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Abstract: This article concerns the Jewish community living in Bialystok, northeastern Poland's largest city. It used to be an important center of Jewish social and cultural life, with over forty thousand Jewish residents before World War II. As a consequence of the Holocaust, the population of the community decreased to a maximum of 1,500. The research, based mainly on statistical data from Jewish social institutions, reveals further changes, mainly caused by migratory movements and the processes of acculturation and assimilation, which led to the total disappearance of that community within less than thirty years. Another subject of the analysis is the demographic and professional structure of this population in the postwar years. The research shows that the unique demographic structure was the result of varied chances of survival during the war: higher in the case of men and people of working age. The professional activity of Bialystok Jews was characterized by a low rate of regular employment, especially in industry, and a relatively high rate of work in cooperatives and craft workshops. This professional structure differed significantly from the situation before the war and also from that typical in Polish society in general during this period, but with the passage of time, the uniqueness of the Jewish community decreased.
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Guttman, Anna Michal. "“Our Brother’s Blood”: Interreligious Solidarity and Commensality in Indian Jewish Literature". Prooftexts 40, n.º 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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Krasner, Jonathan. "American Jews in Text and Context: Jacob Behrman and the Rise of a Publishing Dynasty". Images 7, n.º 1 (2 de dezembro de 2013): 71–95. http://dx.doi.org/10.1163/18718000-12340028.
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This article explores the career of Jacob Behrman (1921–2012) and the growth of Behrman House from a small Jewish bookseller to the leading publisher of Jewish religious school textbooks. Behrman’s success owed in part to his ability to appeal to the vast center, to gauge correctly his consumers’ needs and reflect their outlook and values, to eschew partisanship and play down ideological differences, and to swim with the tide. In addition, I make the case that Behrman House elevated the field of Jewish education by raising the quality of Jewish textbooks, and that through its ascendency played a role in redefining the goals of Jewish education and its undergirding ideological thrust. Behrman was not driven by a single model of Jewish education or a monolithic vision for the Jewish community, but rather, by business exigencies and a connection to Jewish peoplehood and culture.
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Łapot, Mirosław. "Activities of schools and institutions for deaf and blind children established on the initiative of Lviv Jews from 1871 through 1939". Special School LXXIX, n.º 4 (31 de outubro de 2018): 259–71. http://dx.doi.org/10.5604/01.3001.0012.7276.
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The article describes the initiatives of the Jewish community in Lviv in the area of special education taken during the Galician autonomy period (1867–1918) and in independent Poland (1918–1939). It is based on little known references kept in Lviv and Cracow archives. Lviv Jews’ interest in the education of blind and deaf children was awaken by Vienna, where the first schools for the deaf and the blind in Europe had been established. The article presents the functioning of the first Jewish center for deaf children and adolescents on Polish lands – it was established by Izaak Józef Bardach in 1871. The institution functioned as a private school, supporting itself mainly through subsidies from the city of Lviv and from the local Jewish community till 1939 when it was incorporated into the state school for the deaf at Łyczakowskiej street. The Jews from Lviv contributed to the establishment of the first Jewish school for the blind in Poland. It was set up in Bojanowo in 1926 and transferred to Warsaw in 1936. The article expands the current state of research on the history of schooling for people with disabilities on Polish lands, showing the contribution of the Jewish community to the development of schools for the deaf and the blind.
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Mericle, Amy A., John Cacciola, Deni Carise e Jennifer Miles. "SUPPORTING RECOVERY IN THE COMMUNITY: SIX-MONTH OUTCOMES OF CLIENTS PARTICIPATING IN THE PHOENIX HOUSE BRONX COMMUNITY RECOVERY CENTER (BCRC)". Journal of Community Psychology 42, n.º 5 (11 de junho de 2014): 509–18. http://dx.doi.org/10.1002/jcop.21633.
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Gardella, Lorrie Greenhouse. "Repair the World: Group Work in the Deggendorf Displaced Persons Center, 1945-1946". Groupwork 28, n.º 1 (21 de janeiro de 2019): 8–29. http://dx.doi.org/10.1921/gpwk.v28i1.1120.
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This paper explores the formation of a transitory community in the UNRRA Displaced Persons Center in Deggendorf, Germany, where Jewish Holocaust survivors used social group work to preserve their past, to restore humane values, and to prepare for new lives. Social activism through task groups and activity groups affirmed individual and community self-determination while promoting recovery from trauma. The experience of the She’erith Hapleitah or “surviving remnant,” as they called themselves, though historically specific, has implications for group work with migrants today.
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Redmond, Varvara. "Judaism in the Kitchen: Ritual Space of the Mountain Jewish Women of Dagestan". Iran and the Caucasus 25, n.º 4 (13 de novembro de 2021): 383–93. http://dx.doi.org/10.1163/1573384x-20210406.
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The article investigates the gender and ritual roles of the Mountain Jewish women of Dagestan. The research is based on fieldwork conducted by the "Sefer" Center in 2018. The author suggests that in the Mountain Jewish communities the central component of ritual life is a collective feast, but not the synagogue as it is in many other Jewish communities. Since traditionally women are responsible for preparing food, they shape and pass on the traditions of the Mountain Jews. They organize community celebrations and rites of passage. During Soviet times, the power over the ritual process transferred from the centralized male system, the synagogue, to the female sphere.
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Ward, Susan L. "Visual Environment of Jewish Learning in Twelfth-Century Rouen". IMAGES 11, n.º 1 (5 de dezembro de 2018): 43–56. http://dx.doi.org/10.1163/18718000-12340094.
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AbstractThe visual environment circumscribes the qualities of education both in the present day and in the Middle Ages and in both Jewish and secular education. This was true in the 1980s when Margaret Olin and I met teaching at the School of the Art Institute of Chicago and was true in medieval Rouen.In 1976 excavations in the courtyard of the palais de justice in Rouen uncovered the lower story of a building with Jewish graffiti that has been associated with Jewish learning. In the late eleventh and twelfth centuries Rouen was an important Norman center with a substantial Jewish community. The structure, now called the Maison Sublime, was associated with Jewish learning. Norman Golb has posited that the building was a yeshiva. While other scholars such as Bernhard Blumenkrantz and Dominique Pitte, have posited that the building may have been a synagogue or house, most believe it had an association with education. The Maison Sublime was built by the same masons who built the nearby Christian Abbey of Saint-Georges-de-Boscherville. Boys would also have learned writing as part of their Hebrew education. Thus the medieval Jewish community was educating their students in what would have been recognized as an up to date environment in twelfth-century Rouen.
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Johnston, Isobel-Marie. "Dressing the Part". Fieldwork in Religion 12, n.º 2 (13 de março de 2018): 179–203. http://dx.doi.org/10.1558/firn.35667.
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A researcher with conservative clothing style could potentially confuse the women with whom she conducts research on contemporary Niddah practices, inviting accusations of unethically misrepresenting oneself to both the liberal and Orthodox communities in the Greater Phoenix Valley of Arizona, USA where the research will be conducted. This article reflects three years of wrestling with this dilemma, which has enabled the author to articulate and refine her current stance regarding researcher attire and broader ethical issues concerning power and representation in ethnographic research, as informed by her studies in critical ethnography and feminist methodologies. Drawing on Dwight Conquergood’s and D. Soyini Madison’s articulations of critical ethnography, the quality of the author’s ethnographic engagement leading up to the interviews should decode one’s attire and clarify questions about the researcher’s position, bias, and integrity. This methodology expresses itself through ethnographic strategies and interpersonal interactions with members of the communities. Additionally, this methodology requires the author and the community members to be mutually candid concerning their questions about their own menstrual practices, sex life, marital histories, and religious perspectives. More than establishing trust in the author’s emotional honesty and integrity as an academic, such candour levels the interviewer–interviewee playing field, critical for research touching on marital dynamics and sex lives. This integrates critical ethnography and interactive interview processes in terms of collaborative knowledge construction. These critical ethnographic and feminist methodologies further demand that this same degree of candour in academic communications, trust and interpersonal integrity should determine the matrix that produces the research and the researcher’s relationship with the Greater Phoenix Jewish community.
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Schofield, Alison. "Between Center and Periphery: The Yahad in Context". Dead Sea Discoveries 16, n.º 3 (2009): 330–50. http://dx.doi.org/10.1163/156851709x473969.
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AbstractScholars have long equated the Yahad with the inhabitants at Qumran, thereby establishing an unwieldy two-community model of those behind The Rule of the Community (S) and others of the Damascus Document (D), or Qumranite, bounded, and peripheral versus integrated and “normal.” Yet this two-fold paradigm does not account for both the shared and divergent material between S and D, and other Rule material now available. This article offers a new socio-anthropological model for understanding sectarian community formation, one that accounts for a dynamic relationship between both the Jewish codifying center at Jerusalem and the sectarian movement at large, as well as on a micro-level within the Yahad itself. For as the Yahad created its own, new authoritative center at Qumran, it generated new, divergent traditions, but ones which never developed in isolation. This “radial-dialogic” model of development proposes that communities, and their traditions, diversified in continuing conversation with their authoritative center(s).
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Sweifach, Jay. "The Jewish community center and its social work guests: A review of the literature". Social Thought 21, n.º 2 (janeiro de 2002): 33–55. http://dx.doi.org/10.1080/15426432.2002.9960315.
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Nye, Emily F. "A Freirean approach to working with elders or: Conscientização at the Jewish Community Center". Journal of Aging Studies 12, n.º 2 (junho de 1998): 107–16. http://dx.doi.org/10.1016/s0890-4065(98)90008-1.
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Stenzel, Jürgen. "Constantin Brunners Auffassung des Jüdischen". Aschkenas 29, n.º 2 (1 de novembro de 2019): 267–309. http://dx.doi.org/10.1515/asch-2019-0017.
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Abstract »Jewishness« and »Jewish identity«, two of the most controversial concepts inside and outside the Jewish community, are center stage in Constantin Brunner’s thinking. Although he regarded religion as »superstition«, he himself was deeply rooted in religious traditions and the issue of Jewishness plays an important part in all of his works. Brunner is concerned with all questions traditionally related to Jewishness: the question of race and ethnicity, of religion and the question of Jewishness as historical heritage. In contrast to some of his prominent contemporaries, Martin Buber for instance, Brunner does not link »Jewishness« to race or ethnic heritage, but to cultural tradition. In the »spirit of Judaism« he finds the roots of his own mystical and spiritual thinking. On the political and social level, Brunner rejects the concept of a Jewish nation. A fervent advocate of assimilation, he saw himself not as a »Jewish« but as a »German« citizen of Jewish descent.
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Ilan, Tal. "On a Newly Published Divorce Bill from the Judaean Desert". Harvard Theological Review 89, n.º 2 (abril de 1996): 195–202. http://dx.doi.org/10.1017/s0017816000031989.
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A wife's right to divorce her husband does not exist in Jewish law, or so claims virtually every textbook on Jewish law. Over the years scholars have, of course, noted exceptions to this absolute assertion. In Jewish marriage contracts from Elephantine, for example, women have a right to divorce equal to that of men. Another example is the Gospel of Mark's logion on divorce, which apparently implies that either a woman or a man can initiate divorce procedures. Josephus, moreover, relates that Salome, King Herod's sister, sent her husband a bill of divorce. Mainstream scholarship has too often brushed aside these pieces of evidence as nonrepresentative actions or misunderstandings on the part of a transmitter. The Elephantine community was thus remote and had lost contact with the center of Jewish life many years earlier, living a pagan existence and following the legal practices of its neighbors. Mark was a non-Jewish author describing the actions of Palestinian Jews in light of more familiar Roman legal practices. Salome's actions contradicted Jewish law and succeeded only because of her Roman citizenship.
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Węgrzynek, Hanna. "Sociotopography of the Jewish Settlement in Warsaw in the Second Half of the Eighteenth Century". Studia Judaica, n.º 2 (52) (14 de dezembro de 2023): 435–57. http://dx.doi.org/10.4467/24500100stj.23.018.18944.
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In the second half of the eighteenth century, there was a rapid influx of Jews to Warsaw, even though at that time the de non tolerandis Iudaeis law was still in force. In 1778, there were over 3,500 Jews in Warsaw, and by 1792 the number increased to 7,000. At that time, they constituted over seven percent of the entire population of the city. Jews lived in different parts of Warsaw, but they began to form enclaves that were centers of both economic and religious life. The activity of the Warsaw Jews was dominated by two fields: trade and crafts. In the 1790s, they accounted for thirty percent of commercial operations. Responding to the needs of the Warsaw market, Jews started producing clothes. About thirty percent of the tailors working in Warsaw were Jewish. Despite numerous restrictions and bans, Jewish self-government institutions began to emerge in Warsaw, and religious life developed. These changes were conducive, if not to legalization, then to the slow acceptance of the Jewish presence in Warsaw. In this way, at the end of the eighteenth century, not only the largest Jewish community in Europe began to emerge in Warsaw, but also an important center of Jewish social, cultural, and religious life.
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Surovtsev, Oleg. "Bukovynian Jews during the Holocaust: The problem of preserving historical memory". Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, n.º 49 (30 de junho de 2019): 93–100. http://dx.doi.org/10.31861/hj2019.49.93-100.
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In the article, based on archival materials, published memoirs, a retrospective analysis of events and contemporary reflections of the Holocaust on the territory of Bukovina during the Second World War is carried out. During the Soviet, German-Romanian occupation of the region, the Bukovinian Jewish community suffered severe suffering and trials, huge human and material losses, which greatly undermined the social, economic and cultural positions of the Jewish population in Bukovina. In fact, the socio-cultural face of Chernivtsi and the region changed, entire generations of Bukovinian Jews were erased from historical memory, forever disappeared into the darkness of history.
From the late 80’s – early 90’s XX century. in the conditions of the collapse of the USSR and the emergence of an independent Ukraine, it became possible to study the events of the Holocaust in the Chernivtsi region, to study the fate of Bukovynian Jews during the Second World War. Despite the mass emigration, in 1990-1995 the Jewish community of Chernivtsi published five collections of memories of Holocaust survivors of the Holocaust in Bukovina, erected a memorial sign at the scene of the shootings in the summer of 1941 and a memorial plaque on the Chernivtsi ghetto (in 2016 the efforts of the Jewish community of Chernivtsi to create a full memorial in the territory of the former ghetto).
Since 2010, the Museum of Jewish History and Culture of Bukovina has been established in Chernivtsi, and at the Chernivtsi National University there is a Center of Jewish studies, which is actively engaged in the study and promotion of Bukovina Jewish history, including the topic of the Holocaust.
Since 2017, work has begun on the creation of the Holocaust Museum in Chernivtsi in the building of the former memorial synagogue «Beit Kadish» on the territory of a Jewish cemetery, which aims to commemorate the memory of Bukovinian Jews who died during the Second World War.
Over the past 30 years, more than 65 monuments (memorials, plaques) have appeared in the Chernivtsi region to commemorate those killed in the Holocaust. However, around the Holocaust events in Bukovina, a memory conflict has arisen – it is about different interpretations of events (Ukrainian, Romanian, Jewish, post-Soviet narratives) and commemorative practices related to it. An example of the post-Soviet memory of the Holocaust is the recently opened memorial in one of the districts of Chernivtsi (Sadgora), on the so-called “Kozak Hill”, in memory of the executed Jews in the summer of 1941. The Soviet term “Great Patriotic War” is used in the inscription on the monument.
Keywords: Holocaust, Transnistria, ghetto, «autorization», deportation, primar
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Regev, Eyal. "Jerusalem as the Central Place for Paul and Acts". Religions 14, n.º 6 (29 de maio de 2023): 713. http://dx.doi.org/10.3390/rel14060713.
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In Galatians 1–2, Paul mentions several times that the apostles’ leadership is situated in Jerusalem. In Gal 2:1–2, he even designates it simply as “Jerusalem”. Paul acknowledges the centrality of the apostles in Jerusalem in his enterprise of the collection of the money for the saints in Jerusalem. Yet, the city is transformed into central theological concepts in Paul’s distinction between “the present Jerusalem” and “Jerusalem above” (Gal 4:25–26). Thus, despite his debates with Peter and James, Paul not only accepts that the early Christian leadership dwells in Jerusalem, but he also designates the center of the Jesus movement as “Jerusalem”. This means that the holiness of the city, its prophetic heritage, and messianic hopes as reflected in the Hebrew Bible are associated with the apostles’ community. Quite a similar picture is found in the narrative of the Acts of the Apostles. Jerusalem is mentioned in Acts fifty-nine times. Luke refers to the name of the city time and again, stressing that the apostles act and live in Jerusalem, that Paul comes to the city, and that other events happen there. Yet, the oft-repeated references to Jerusalem in Acts go far beyond accurate geographic descriptions. In Acts, the author stresses that the Jesus movement operates in/from the Jewish holy center, which accords the movement legitimacy as a Jewish movement. Jerusalem is “the place” of the apostles’ community. The community of apostles is identified with the city, as if they are Jerusalem. In a sense, Luke follows Paul (and most probably the apostles’ community) in associating the origin and center of the Jesus movement with Jerusalem. This association may be explored in light of the theory of place (which is related to the general theory of space or spatial theory). The apostles identify with Jerusalem to show other believers in Jesus that they are the leaders and center of the Jesus movement. It is an act of domination. At the same time, they claim to be “Jerusalem” while being persecuted. Hence their self-association with the city is also an act of resistance.
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Kirshenblatt-Gimblett, Barbara. "A Theatre of History. Twelve Principles". Judaic-Slavic Journal, n.º 1 (3) (2020): 177–88. http://dx.doi.org/10.31168/2658-3364.2020.1.09.
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Opened in Warsaw in April 2013, POLIN Museum of the History of Polish Jews tells the story of the thousand years of continuous Jewish presence in this part of the world, a history largely overshadowed, understandably, by the Holocaust. While the exhibition avoids a master narrative, it enacts a theatre of history founded on 12 metahistorical principles. This essay sets out the curatorial, pedagogic, and performative storytelling strategies at work in this multimedia narrative exhibition. They include the following. The most important period in the history of Polish Jews is 1,000 years. Jews are integral part of the history of Poland: they are not only in Poland, but also of Poland. This is a story of coexistence and conflict, cooperation and competition, separation and integration. They created a civilization that is “categorically Jewish, distinctly Polish”. Polish Jews became the largest Jewish community in the world and a center of the Jewish world. To tell the story in the very place where it happened is to harness the emotional power of the site. The narrative strategy – driving the story through excerpts from primary sources exclusively from within a given historical period –is intended to pull back from avoid the teleological narrative to the Holocaust as an inevitability.
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Haba, Myroslava I., Nataliia I. Dnistrianska, Halyna Ya Ilnytska-Hykavchuk, Oksana P. Makar e Mariana I. Senkiv. "Jewish cultural heritage of the Lviv Oblast as a tourism resource". Journal of Geology, Geography and Geoecology 29, n.º 3 (9 de outubro de 2020): 502–11. http://dx.doi.org/10.15421/112045.
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The article describes the theoretical and methodical foundations of the study of the Jewish cultural heritage as a modern tourism resource. It turned out that in both foreign and domestic literature studies are not enough. The historical background of the formation of the cultural heritage of the Jewish ethnic group in the territory of the modern Lviv Oblast, which for many centuries has been the center of Jewish life, is considered. The dynamics of the ethnical composition of the population of the Lviv Oblast in 19312001 is studied and a significant reduction in the share of the Jewish community is found. The dynamics of the share of the Jewish population in urban settlements of the Lviv Oblast is studied, and it is found that it sharply decreased after the events of the World War II, primarily as a result of the Holocaust. A map of the share of the Jewish population in the urban settlements of the Oblast in 1939 is developed. The existing objects of Jewish cultural heritage (in particular, synagogues and cemeteries) in Lviv and other cities of the Lviv Oblast are characterized, and a map of these objects is developed. The main centers of Jewish cultural heritage of the Lviv Oblast are: Lviv, Brody, Busk, Zhovkva, Rava-Ruska, Uhniv, Velyki Mosty, Sokal, Belz, Stryi, Drohobych, Staryi Sambir, Turka. It found that the main problems of the Jewish cultural heritage of the Lviv Oblast are: neglected state of the objects, insufficient funding for the rehabilitation and restoration of these objects, the absence of tourist routes involving these objects, etc. The tourist route “By places of the Jewish sacred heritage of the Lviv Oblast” is developed and a map of this route is created. Measures for the restoration and popularization of Jewish cultural heritage of the Oblast are identified: allocation of budgetary funds, attraction of private investors, international organizations and Jewish communities; development of new tourist routes; determination of places by information stands; publication of information materials about objects; organization of international conferences, round tables, festivals; training of guides on the topic of Jewish cultural heritage, etc.
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Micek, Scott T., Katherine E. Kollef, Richard M. Reichley, Nareg Roubinian e Marin H. Kollef. "Health Care-Associated Pneumonia and Community-Acquired Pneumonia: a Single-Center Experience". Antimicrobial Agents and Chemotherapy 51, n.º 10 (6 de agosto de 2007): 3568–73. http://dx.doi.org/10.1128/aac.00851-07.
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ABSTRACT Pneumonia occurring outside of the hospital setting has traditionally been categorized as community-acquired pneumonia (CAP). However, when pneumonia is associated with health care risk factors (prior hospitalization, dialysis, residing in a nursing home, immunocompromised state), it is now more appropriately classified as a health care-associated pneumonia (HCAP). The relative incidences of CAP and HCAP among patients requiring hospital admission is not well described. The objective of this retrospective cohort study, involving 639 patients with culture-positive CAP and HCAP admitted between 1 January 2003 and 31 December 2005, was to characterize the incidences, microbiology, and treatment patterns for CAP and HCAP among patients requiring hospital admission. HCAP was more common than CAP (67.4% versus 32.6%). The most common pathogens identified overall included methicillin-resistant Staphylococcus aureus (24.6%), Streptococcus pneumoniae (20.3%), Pseudomonas aeruginosa (18.8%), methicillin-sensitive Staphylococcus aureus (13.8%), and Haemophilus influenzae (8.5%). The hospital mortality rate was statistically greater among patients with HCAP than among those with CAP (24.6% versus 9.1%; P < 0.001). Administration of inappropriate initial antimicrobial treatment was statistically more common among HCAP patients (28.3% versus 13.0%; P < 0.001) and was identified as an independent risk factor for hospital mortality. Our study found that the incidence of HCAP was greater than that of CAP among patients with culture-positive pneumonia requiring hospitalization at Barnes-Jewish Hospital. Patients with HCAP were more likely to initially receive inappropriate antimicrobial treatment and had a greater risk of hospital mortality. Health care providers should differentiate patients with HCAP from those with CAP in order to provide more appropriate initial antimicrobial therapy.
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Srinivasan, Tarika, Erica J. Sutton, Annika T. Beck, Idali Cuellar, Valentina Hernandez, Joel E. Pacyna, Gabriel Q. Shaibi et al. "Integrating Genomic Screening into Primary Care: Provider Experiences Caring for Latino Patients at a Community-Based Health Center". Journal of Primary Care & Community Health 12 (janeiro de 2021): 215013272110002. http://dx.doi.org/10.1177/21501327211000242.
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Introduction: Minority communities have had limited access to advances in genomic medicine. Mayo Clinic and Mountain Park Health Center, a Federally Qualified Health Center in Phoenix, Arizona, partnered to assess the feasibility of offering genomic screening to Latino patients receiving care at a community-based health center. We examined primary care provider (PCP) experiences reporting genomic screening results and integrating those results into patient care. Methods: We conducted open-ended, semi-structured interviews with PCPs and other members of the health care team charged with supporting patients who received positive genomic screening results. Interviews were recorded, transcribed, and analyzed thematically. Results: Of the 500 patients who pursued genomic screening, 10 received results indicating a genetic variant that warranted clinical management. PCPs felt genomic screening was valuable to patients and their families, and that genomic research should strive to include underrepresented minorities. Providers identified multiple challenges integrating genomic sequencing into patient care, including difficulties maintaining patient contact over time; arranging follow-up medical care; and managing results in an environment with limited genetics expertise. Providers also reflected on the ethics of offering genomic sequencing to patients who may not be able to pursue diagnostic testing or follow-up care due to financial constraints. Conclusions: Our results highlight the potential benefits and challenges of bringing advances in precision medicine to community-based health centers serving under-resourced populations. By proactively considering patient support needs, and identifying financial assistance programs and patient-referral mechanisms to support patients who may need specialized medical care, PCPs and other health care providers can help to ensure that precision medicine lives up to its full potential as a tool for improving patient care.
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Bressler, Toby, e Beth Popp. "Orthodox Jewish Thought Leaders’ Insights Regarding BRCA Mutations: A Descriptive Study". Journal of Oncology Practice 13, n.º 4 (abril de 2017): e303-e309. http://dx.doi.org/10.1200/jop.2016.015503.
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Purpose: To examine the factors that influence Orthodox Jewish (OJ) thought leaders’ perceptions of genetic counseling and testing for BRCA mutations. The specific aims of this study were to describe (1) OJ thought leaders’ views on genetic counseling and testing for BRCA mutation status and (2) insights into this high-risk faith-based minority group and their beliefs about counseling and testing for BRCA mutations. Methods: In-depth focus groups and demographic questionnaires were used in this descriptive, qualitative study, which was performed in the cancer center of a 750-bed community teaching hospital in Brooklyn, New York. Participants included 17 OJ thought leaders in a large metropolitan area in the northeastern United States. Results: Four themes emerged that describe the key components of the views of OJ thought leaders regarding genetic counseling and testing for BRCA mutation carriers. There was a high level of concern about cancer, recognition that community norms shift, acknowledgment of the role of the rabbi in medical decision making, and concern about the balance between determinism and personal responsibility in utilizing this health care service. Conclusion: The identification of social contributors to the utilization of genetic counseling and testing, as well as identification of solutions to optimize utilization of BRCA testing, supports the philosophic premise or conceptual model that faith-based leaders are crucial to the promotion of culturally sensitive health care delivery. Incorporating faith-based leaders early in health care strategic planning and implementation can translate into communities better utilizing health-related services.
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Boly, Frances, Margaret Olsen, Dustin Stwalley, Jason Burnham e Jennie Kwon. "Epidemiology of Positive Blood Cultures due to Multidrug-Resistant Organisms From an Academic Center and Community Hospitals". Infection Control & Hospital Epidemiology 41, S1 (outubro de 2020): s473. http://dx.doi.org/10.1017/ice.2020.1149.
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Background: Multidrug-resistant organisms (MDROs) are a threat to public health. The objective of this study was to define risk factors and outcomes of patients with positive blood cultures due to MDROs in 2 rural community hospitals as compared to a tertiary-care academic center. Methods: Retrospective cohort study with IRB approval from 1 tertiary-care academic center and 2 rural community hospitals (Barnes-Jewish [BJH], Parkland Health Center, and Missouri Baptist Sullivan Hospital) from July 1, 2013, to August 1, 2018. Demographics, comorbidities, procedures, outcomes, and blood and urine culture data were collected from the BJH informatics database for hospitalized patients with positive blood cultures due to MDROs. MDROs were defined according to European and US CDC standards. Results: Of the patients with positive blood cultures growing organisms with the potential to be MDR, 1,065 (55%) blood cultures grew MDROs from the academic center and 157 (33%) grew MDROs from the 2 community hospitals (P < .0001). Among these, methicillin-resistant Staphylococcus aureus (35% at BJH and 37% at community hospitals) and MDR Enterobacteriaceae (29% at BJH and 36% at community hospitals) were the most common organisms grown from blood cultures at all hospitals. Among patients with positive MDRO blood cultures, 60% were males and 69% were white, with a mean age of 58 years at BJH. At the community hospitals, 47% were male and 99% were white, with a mean age of 66 years. The most common comorbidity in patients with MDRO bacteremia at BJH was cancer, compared to diabetes at the community hospitals. At all hospitals, >33% of patients with MDRO bacteremia required an ICU stay. Also, 17% of patients with MDRO bacteremia at BJH died during hospitalization compared to 4% at the community hospitals. Among individuals with positive MDRO blood cultures, 9% had a matching isolate from a urine culture at BJH and 46% had a matching urine isolate at the community hospitals. Conclusions: At an academic medical center, the most common organisms identified in MRDO-positive blood cultures included MRSA, MDR Enterobacteriaceae, and VRE. However, at the community hospitals, MRSA, MDR Enterobacteriaceae, and ESBL Enterobacteriaceae were most common. Patients with a positive MDRO blood culture were more likely to have a matching isolate from urine culture at a community hospital compared to the academic center. Further research is needed regarding risk factors and interventions to prevent, detect, and treat MDRO infections.Funding: NoneDisclosures: Margaret A. Olsen reports consulting fees for contract research from Pfizer, Merck, and Sanofi Pasteur.
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Haliwa, Pinhas. "Laws of Succession Ordinances by the Religious Leadership of Sephardi and Moroccan Jewish Communities and Their Economic, Social and Gender Implications". Religions 14, n.º 7 (22 de junho de 2023): 819. http://dx.doi.org/10.3390/rel14070819.
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This paper discusses the innovativeness of the Inheritance Ordinance introduced in Toledo during the 12th century and later reintroduced in Fez in Morocco following the expulsion of Jewish communities from Spain and Portugal. Community leaders in Toledo, and after the expulsion also in Fes, transformed the laws of succession established in biblical times by granting women equal rights on matters of inheritance by marriage. The ordinance also granted unmarried daughters the right to inherit alongside their brothers despite the fact that, according to biblical law, daughters do not inherit when there are sons. Inheritance ordinances had significant social, financial and gendered implications on Jewish lives in many communities. The study will show that leaders of Sephardi Jewish communities were nothing less than advanced in their innovative and unprecedented ordinances related to women’s inheritance. Their innovativeness followed a number of preliminary conditions which enabled it. First and foremost was the authority vested in these Jewish leaders by the monarchy in various parts of Spain and Portugal. The laws of the kingdom in these countries granted women equal rights in succession laws. So as to avoid significant differences and reduce legislative gaps, ordinances were issued to correspond with national realities. Spain had been the world’s center of Jewish Halacha following the period of the Geonim—the heads of the ancient Talmudic academies of Babylonia and its sages—, and the Sephardic sages felt that their position allowed them to make bold decisions. The most innovative Jewish ordinance issued in this regard back in the 12th century was the Tulitula ordinance, originating from the city of Toledo, home to one of the largest and most affluent Jewish communities of the time. The regulation granted wives rights over their husbands’ inheritance regarding property established during their joint lives, as well as property which she had brought with her to the marriage. Following the Expulsion of Jews from Spain, the expelled sages, arriving in Morocco, reinstated the Tulitula ordinance in the newly established community of the city of Fez, further improving women’s position beyond the provisions of the original regulation. The new circumstances following the expulsion resulted in many Jewish communities in Morocco adopting the new version of the regulation. As they had been forced to wander from place to place, the expelled communities encountered severe problems involving family law. The ordinances spread throughout nearly all Jewish communities in Morocco. In the 19th century, a number of changes were introduced to the Fez ordinances, which in practice diminished women’s inheritance rights. However, the essence of the original ordinance was ultimately assimilated into Rabbinical and Supreme Court rulings of the State of Israel, due to its suitability to Israel’s modern inheritance laws and to the legislation of the Women’s Equal Rights Law in 1951. The leadership of Spanish sages and community leaders in various countries and of rabbinical judges in Fez, Morocco, had been both charismatic and rational and included modern components for coping with social change and new realities under the Kingdoms of Spain as well as following the expulsion.
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Grama, Vasile, Gabriela Ilies, Bahodirhon Safarov, Alexandru Ilies, Tudor Caciora, Nicolaie Hodor, Dorina Camelia Ilies et al. "Digital Technologies Role in the Preservation of Jewish Cultural Heritage: Case Study Heyman House, Oradea, Romania". Buildings 12, n.º 10 (5 de outubro de 2022): 1617. http://dx.doi.org/10.3390/buildings12101617.
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The Jewish architectural heritage is and will remain an integral part of the local cultural heritage, but part of it still needs to be discovered, rehabilitated, maintained and valued. For Oradea, a Central–Eastern European city, this challenge is very specific because the Jewish communities before World War II were very strong and prosperous and because of the current desire to assert the city in the tourism market through urban regeneration. The Jewish community of Oradea had an important representative in Éva Heyman, a child of the Holocaust, nicknamed “Anne Frank of Transylvania”, which became famous. At the age of 13 years, Éva Heyman kept a diary during the Jewish ghettos in Oradea. In addition to the diary, her story is about the house where she grew up, built in the Art Nouveau style at the center of Oradea. Even though this house is of inestimable value from an aesthetic and cultural point of view, very little is known among the local population. Moreover, it is not listed as a historical monument, and its current state of preservation is precarious. With the increasing importance of preserving cultural heritage and computer graphics development, the digitization of historical buildings began to be used more and more for evaluation, preservation and promotion. This paper attempts to highlight the story of Éva Hayman and the house where she grew up. The paper further presents the innovative methods by which it is desired to achieve the presented goal for this architectural jewel. The results show that three-dimensional digitization methods are powerful tools for preservation and use for the benefit of the general public, education professionals, administrators and investors, art historians, restorers, etc., who are concerned with the collection preservation, exploration and mediation of the Jewish cultural heritage.
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Northfelt, Donald W., Chara Chamie, Farhia Omar, Janet Okamoto, Timothy Mathews e Tom R. Fitch. "Providing oncologic care with access to clinical trials to an underserved and minority population: The Mayo Clinic/Indian Health Service experience." Journal of Clinical Oncology 36, n.º 30_suppl (20 de outubro de 2018): 79. http://dx.doi.org/10.1200/jco.2018.36.30_suppl.79.
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79 Background: Novel mechanisms are needed to provide high quality oncologic clinical care and clinical trial access to underserved and minority populations (UMP). UMP are underrepresented in cancer clinical trials, thus limiting the generalizability of the research. As a National Cancer Institute-Comprehensive Cancer Center, Mayo Clinic has the responsibility to ensure that its cancer care reaches a diverse patient population. Mayo Clinic in Arizona developed a clinical oncology practice in collaboration with the US Indian Health Service at Phoenix Indian Medical Center (PIMC), in part to address these needs. The relationship between Mayo and PIMC is invaluable and serves a crucial need in the community. The Mayo consultants serve as staff physicians in the “Oncology Center of Excellence” at PIMC and see 100 – 200 tribal members annually with new diagnoses of cancer or blood disorders. Being onsite at PIMC allows Mayo consultants to integrate seamlessly into the wider PIMC practice. Methods: Descriptive demographic data from the MCA-PIMC clinical practice were obtained from the PIMC practice database 2008 - 2017. Enrollment of MCA-PIMC patients into MCA cancer clinical trials were prospectively enumerated. Results: Between the time period of 2008-2017, 356 breast cancer patients and 259 colorectal cancer patients were seen by Mayo Clinic oncologists and the PIMC nurse practitioner. During the period of 2016-2017, there were 13 clinical trial referrals from PIMC with 8 of those patients being enrolled in Mayo cancer clinical trials. Conclusions: High quality oncologic clinical care can be provided via unique collaborations between academic oncology program and UMP-focused care provider. This mechanism allows access to cancer clinical trial opportunities for UMP. Prior to the established partnership, there were no Native American patients referred to clinical trials from PIMC, showing the critical pathway that has been forged. Importantly, this is the only known program of its kind in the country. By imbedding the cancer provider in the community, we are able to build trust with the underserved community and create a pathway to a quality care and clinical research.
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Baden, Christian, e Yossi David. "On resonance: a study of culture-dependent reinterpretations of extremist violence in Israeli media discourse". Media, Culture & Society 40, n.º 4 (26 de outubro de 2017): 514–34. http://dx.doi.org/10.1177/0163443717734404.
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When and why do communities accept novel ideas as intuitively convincing? In this study, we make use of the socio-cultural fragmentation of Israeli society to expose the discursive processes shaping the culture-dependent resonance of ideas. Specifically, we trace how Israeli president Reuven Rivlin’s interpretation of two lethal attacks by Jewish extremists on a Palestinian family and the Jerusalem Gay Pride Parade was received across Israel’s ultra-orthodox, settler, LGBT, and Palestinian communities, as well as the mainstream right, center, and left. In a comparative analysis of media coverage catering to these groups, we distinguish six discursive responses to proposed ideas, which depend on their perception as plausible and appropriate given prior community beliefs. Our findings suggest a distinction between two possible meanings of resonance: Some ideas ‘click’ and are seamlessly appropriated in passing by a community, while others ‘strike a chord’ and raise a salient and emotional public debate.
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Adamczewski, Przemysław. "The Jewish–Tat Relations and the Issue of Mountain Jews Identity (Part I)". Iran and the Caucasus 25, n.º 1 (22 de abril de 2021): 29–47. http://dx.doi.org/10.1163/1573384x-20210105.
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The aim of this article is to present mainly those aspects of the interviews that concerned the relationship of Mountain Jews to the Tats. In addition, issues regarding the language, identity, and relations of Mountain Jews with other ethnic groups are discussed. The article is based on interviews that were conducted as part of a research project “Between the Caucasus and Jerusalem: Mountain Jews in the Dialogue of Cultures” carried out by the “Sefer” Center for University Teaching of Jewish Civilization. This project aims to explore the history, culture, and identity of Mountain Jews. So far, two scientific expeditions have taken place—one in August 2018 and another in August 2019, both to southern Dagestan. Participants of the expedition were divided into two groups—epigraphic and ethnographic. The task of the ethnographic group was to conduct interviews with representatives of the Mountain Jew community living in southern Dagestan. In 2018, these were conducted in Derbent and Nyugdi. In 2019, interviews were conducted with Mountain Jews living in Derbent, in Nyugdi and with inhabitants of Dzhalgan.
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Dar, Shimon. "Jewish villages and small towns - ZE'EV SAFRAI, THE JEWISH COMMUNITY IN THE TALMUDIC PERIOD (Historical Society of Israel/The Zalman Shazar Center for Jewish History, Jerusalem 1995). Pp. 395, ills. [Hebrew]. ISBN 965-227-096-2." Journal of Roman Archaeology 11 (1998): 669–70. http://dx.doi.org/10.1017/s1047759400017827.
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Ge, Jingjie, Ping Wu, Shichun Peng, Huan Yu, Huiwei Zhang, Yihui Guan, David Eidelberg, Chuantao Zuo, Yilong Ma e Jian Wang. "Assessing Cerebral Glucose Metabolism in Patients with Idiopathic Rapid Eye Movement Sleep Behavior Disorder". Journal of Cerebral Blood Flow & Metabolism 35, n.º 11 (novembro de 2015): 1902. http://dx.doi.org/10.1038/jcbfm.2015.208.
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Correction to: Journal of Cerebral Blood Flow and Metabolism advance online publication, 29 July 2015; doi:10.1038/jcbfm.2015.173. Following the online publication of this article, the authors noted that the order of the appearance of affiliations and the information of the correspondence were placed incorrectly. The affiliations of the authors and the order of the correspondence have been reordered as follows: Jingjie Ge2,4, Ping Wu2,4, Shichun Peng3, Huan Yu1, Huiwei Zhang2, Yihui Guan2, David Eidelberg3, Chuantao Zuo2, Yilong Ma3,5, Jian Wang1,5 1Department of Neurology, Huashan Hospital, Fudan University, Shanghai, China; 2PET Center, Huashan Hospital, Fudan University, Shanghai, China and 3Center for Neurosciences, The Feinstein Institute for Medical Research, North Shore-Long Island Jewish Health System, Manhasset, New York, USA. Correspondence: Dr J Wang, Department of Neurology, Huashan Hospital, Fudan University, No. 12 Middle Wulumuqi Road, Jing'an District, Shanghai 200040, China or Dr Y Ma, Center for Neurosciences, The Feinstein Institute for Medical Research, 350 Community Drive, Manhasset, New York 11030, USA. 4These authors contributed equally to this work. 5These authors shared senior authorship. E-mail: wangjian336@hotmail.com or yma@nshs.edu
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Schenk, Kära L. "Temple, Community, and Sacred Narrative in the Dura-Europos Synagogue". AJS Review 34, n.º 2 (novembro de 2010): 195–229. http://dx.doi.org/10.1017/s0364009410000322.
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The painted decoration in the Dura-Europos synagogue (Syria, 244–245 CE) is the most extensive surviving example of Jewish pictorial narrative in the ancient world. In its final stage, the decoration consisted of three bands of narrative panels that surrounded all four walls of the synagogue's assembly hall and led up to the Torah shrine at the center of the west wall (Figure 1). Imagery related to the Jerusalem Temple, including a symbolic image of the Temple on the Torah shrine, made up a significant part of the decoration of the Dura synagogue. There is, however, considerable scholarly disagreement as to how this imagery should be interpreted, particularly as part of a “programmatic” structure. Because the Temple image on the Torah shrine was positioned at the liturgical focal point of the synagogue and was created before the other surrounding narrative panels, the function of this image is a key component of the synagogue's decoration as a whole. Two contextualizing factors would have informed the function and meaning of the image: the reception of the image as part of the liturgical activity carried out by the congregation, and the place of the image as the conclusion to the middle level of surrounding narrative panels that depicted the journey of the Ark of the Covenant from Sinai to Zion. This narrative helped to situate the members of the congregation in relation to the Temple image, defining the community's active role as a part of the narrative itself.
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Pimentel, Juan, e Isabel Soler. "Painting Naked Truth: The Colóquios of Garcia da Orta (1563)". Journal of Early Modern History 18, n.º 1-2 (11 de fevereiro de 2014): 101–20. http://dx.doi.org/10.1163/15700658-12342386.
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Abstract This article aims to reassess the figure of Garcia da Orta and his work, Colóquios dos simples e drogas da Índia (Goa, 1563), a dialogue between Oriental and Western knowledge, by addressing aspects of the author’s origins and education in the Iberian Peninsula. As a member of the Jewish community and the son of refugees, Garcia da Orta was accustomed to frontiers. He was a traveling convert particularly well-prepared for cultural interchange and mediation. As a physician trained in the Humanist universities of Salamanca and Alcalá de Henares he was familiar with philological projects based on translation and transculturalism. We thus present the Colóquios as a polyglot materia medica (by analogy with the Polyglot Bible), and his motto painting naked truth as the vindication of an experience which can only be gained away from the center on the periphery.
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Wylegała, Anna. "Polacy w Galicji podczas drugiej wojny światowej: doświadczenie i pamięć". Wrocławski Rocznik Historii Mówionej 4 (30 de outubro de 2014): 47–69. http://dx.doi.org/10.26774/wrhm.67.
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Based on biographical interviews coming from different collections of the Oral History Archives of the KARTA Center Foundation and the History Meeting House, the text highlights three main elements of biographical experience which make the narrations of Poles from Galicia different from those of their Ukrainian and Jewish neighbors.
These were: the Red Army entering the Eastern Borderlands and Soviet repressions, the Polish-Ukrainian conflict, and departure from the Eastern Borderlands. For most speakers the following topics constitute the base of their identification with a national group understood as the community of remembrance. The text shows the difference between memories of people who stayed in the Ukraine after 1945 and those who left the Eastern Borderlands – “repatriates”. It also analyzes dependencies between individual and social memory and the influence of different cultures of memory on shaping biographical narration.
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Бельский, Владимир Викторович. "Organization of Jewish Worship in Jerusalem During the Teispid Period". Theological Herald, n.º 4(51) (15 de dezembro de 2023): 43–60. http://dx.doi.org/10.31802/gb.2023.51.4.002.
Texto completo da fonteResumo:
В центре внимания данной статьи свидетельство Книги Ездры (Езд. 3, 1–6) о сооружении жертвенника в Иерусалиме при Кире II (539–530 гг. до Р. Х.) иудеями первой волны репатриации. На основании текста Книги Ездры создаётся впечатление, что сооружение алтаря открытого типа в первый год Кира Великого является началом реконструкции Иерусалимского храма. Некоторые факты и их сопоставление заставляют усомниться в том, что сообщение Езд. 3, 1–6 исторически достоверно. Однако исследователи начального периода эпохи Второго храма не учитывают особенностей древнеизраильских богослужебных практик с их градацией сакральных мест. В статье предпринимается попытка объяснить содержание указанного фрагмента Книги Ездры в контексте многообразия ветхозаветных литургических практик и различия мест, приспособленных для совершения богослужения. Судя по всему, упоминающийся в указанном фрагменте жертвенник мог быть сооружён в правление Кира II, однако это был не алтарь реставрируемого Иерусалимского храма, а одиночный жертвенник с ограниченным богослужебным функционалом. The focus of this article is the testimony of the book of Ezra (Ezra 3, 1–6) about the construction of an altar in Jerusalem under Cyrus II (539–530 BC) by the Jews of the first waves of repatriation. The restoration of the cult of Yahweh in Yehud was not only of religious significance, but also played an important role in the administrative and political forms of the Jewish community and in resolving the socio-economic situation in the southern Levant. However, before Darius Hystaspes (522–486 BC), there were no conditions for the construction of a temple, which would become the center of unification of the Jews of this region in the civil-temple community. Based on the text of the book of Ezra, it seems that the construction of the open altar in the first year of Cyrus the Great is the beginning of the construction of the Jerusalem temple. The beginning of the construction of the temple under Cyrus II in the absence of sufficient material resources, Divine sanction in the form of prophecy and clearly formulated royal sanction causes justified criticism in the scientific literature. In addition, the consecration of the altar in the open air contradicted the usual order of consecration of the temple, in which the consecration of the altar occurred at the very end, after the construction of the temple walls, and was combined with the investiture of the priests of this temple. All this casts doubt on the ancient reliability of the text of Ezra 3, 1–6. However, researchers of the initial period of the Second Temple era do not pay attention to ancient Israelite liturgical practices with their gradation of sacred places. The article attempts to explain the message of the indicated pericope of the book of Ezra in the ninth variety of Old Testament liturgical practices and systems of places adapted for worship. According to the hypothesis put forward in this education, the altar discussed in the indicated Conservative narrative could indeed have been built in the reign of Cyrus II, but it was not the altar of the restored Jerusalem Temple, a single altar with limited liturgical functionality.