A dissertação Sukot e Purim Festividades na Educação Infantil: um encontro da infância e da cultura judaica localiza-se na área de conhecimento da Cultura Judaica que corresponde a um segmento do currículo da Educação Infantil das escolas judaicas de São Paulo. O objetivo desta pesquisa é compreender como as crianças integram a cultura judaica em seus processos de aprendizagem. A pesquisa teve como ponto de partida o estudo sobre o desenvolvimento do pensamento infantil e a concepção de infância, que alicerçam os Referenciais Curriculares do Brasil e de Israel, os quais compõem os currículos das escolas judaicas do Brasil. Para tal, resgata a concepção de infância no decorrer dos séculos XIX e XX, e descreve os primórdios do estabelecimento da educação infantil relacionado às diversas influências políticas, econômicas, culturais e ideológicas de cada momento histórico. O estudo do desenvolvimento infantil tem como referência os estudos de Jean Piaget e a compreensão do desenvolvimento da linguagem segundo Vygotsky. A segunda parte do trabalho teve como foco o estudo das festividades Sukot e Purim, elementos da cultura judaica, que foram escolhidos pela sua diversidade de símbolos e costumes e pelo seu aspecto lúdico. Na última etapa foi realizada a coleta de dados com grupos de crianças...
A presente pesquisa tem por objetivo apresentar a tipologia bíblica como fator de influência sobre a representação do povo judeu na civilização cristã. Para isso, busca-se descrever o procedimento de interpretação tipológica, enquanto forma de leitura e de composição do cânone escritural do cristianismo, salientando que a tipologia bíblica teve um papel decisivo na separação entre o credo cristão e o credo judaico. Observa-se a complexidade dessa ruptura, na qual houve uma legitimação dos escritos nucleares da tradição textual judaica, incorporando-os na Bíblia, paralelamente à desautorização das práticas de leitura dos judeus. Busca-se, recorrendo à formação do cânone cristão e aos escritos de antigos padres, Justino e Tertuliano, demonstrar que a tipologia bíblica envolve, além dos fatores interpretativos, uma apreciação negativa da figura do judeu, visto que, na ótica cristã, esse povo viola o princípio de dependência entre os assim chamados Antigo e Novo Testamentos. Observam-se algumas encíclicas papais, com o intuito de examinar a tradição cristã em seu estatuto de afastamento do judaísmo. Nesses escritos, constata-se que se mantêm a prescrição da tipologia bíblica e a recriminação de outras formas interpretativas. E...
This is the first study of the avant-garde Yiddish art theater movement, which flourished across five continents during the interwar period. From Warsaw to San Francisco, Buenos Aires to Winnipeg, Mexico City to Paris, and Johannesburg to Melbourne, the Yiddish art theaters were acclaimed by critics and popular with Jewish and non-Jewish spectators alike. These theaters had a significant impact on renowned theater practitioners around the world, who credited the Yiddish art theaters with inspiring their own artistic practice. In tracing how a small group of Yiddish theater artists developed a modernist theater movement with a global impact, my project provides a key and heretofore missing chapter in the history of the modern stage. I argue that the spirit of innovation that characterized the activities of the Yiddish art theaters and enabled them to become so influential was a direct product of the transnational nature of their movement. Operating in a Jewish cultural context unbounded by national borders, the success of these companies was propelled by a steady exchange of actors, directors, scenic designers, and critics across the world. Buoyed by a global audience base and unconfined by the geographical-linguistic borders that limited the national theaters of their neighbors...
The Ashkenazi Jewish population has a several-fold higher prevalence of Crohn’s disease compared to non-Jewish European ancestry populations and has a unique genetic history. Haplotype association is critical to Crohn’s disease etiology in this population, most notably at NOD2, in which three causal, uncommon, and conditionally independent NOD2 variants reside on a shared background haplotype. We present an analysis of extended haplotypes which showed significantly greater association to Crohn’s disease in the Ashkenazi Jewish population compared to a non-Jewish population (145 haplotypes and no haplotypes with P-value < 10−3, respectively). Two haplotype regions, one each on chromosomes 16 and 21, conferred increased disease risk within established Crohn’s disease loci. We performed exome sequencing of 55 Ashkenazi Jewish individuals and follow-up genotyping focused on variants in these two regions. We observed Ashkenazi Jewish-specific nominal association at R755C in TRPM2 on chromosome 21. Within the chromosome 16 region, R642S of HEATR3 and rs9922362 of BRD7 showed genome-wide significance. Expression studies of HEATR3 demonstrated a positive role in NOD2-mediated NF-κB signaling. The BRD7 signal showed conditional dependence with only the downstream rare Crohn’s disease-causal variants in NOD2...
Let it Be Consumption!: Modern Jewish Writing and the Literary Capital of Tuberculosis investigates the relationship between literary production and the cultural experience of illness. Focusing attention on the history of modern Yiddish and Hebrew literature, this study examines how a diagnosis of tuberculosis mobilized literary and financial support on behalf of the ailing writer. At the same time, the disease itself became a subject of concern in the writer’s creative oeuvre and literary self-fashioning. Drawing on the work of Pierre Bourdieu and Bruno Latour, I argue that the role played by disease in these traditions is best understood through the paradox of tubercular capital. The debilitating and incurable illness proved a generative context for these writers to develop their literary identities, augment their reputations and join together in a variety of overlapping and intersecting genealogies of tubercular writing.
I map this transnational network of disease, opportunity and creativity over the course of four chapters. Chapter One turns to the life and legacy of the Yiddish humorist Sholem Aleichem, who grew his reputation and defined his literary persona while taking “the cure” in Italy, Switzerland and Germany. Moving from Central Europe to British Mandate Palestine...
This qualitative exploratory research investigates how Canadian Jewish girls
understand the discursive stereotype of the Jewish American Princess (JAP), and how
they take up these understandings of the J AP in relation to their identities. Three focus
groups and six interviews were conducted with girls attending Jewish high schools in
Toronto, Canada to explore these questions. From a third wave Jewish feminist
perspective, and taking a mediated action approach to identity, two analyses were
conducted. A thematic analysis of peer relations, gender, community, and religious
understandings demonstrates how aspects of individual identities mediate interpretations
of the JAP. A series ofpor t rai t s of JAP-related identity were constructed to analyze how
the JAP discursive stereotype also functions as a cultural tool that is taken up by the
participants to mediate expressions of their identities. These findings establish the
contradictory ways these Jewish girls describe, interpret, and utilize the JAP discursive
stereotype, and the complex roles it plays in their social worlds.
Emily Leah Silverman of San Jose State University gives a lecture on the spiritual resistance and religious vision of Edith Stein and Regina Jonas, two German Jewish women who engaged in "deviant" religious desires while working for their communities during the Holocaust.
Event held on November 14, 2014 at the Jewish Museum of Florida-Florida International University.
The Coral Gables Museum hosts a panel discussion on the subject of the challenges and struggles faced by both African American and Jewish communities in South Florida. Panelists include
Rabbi Solomon Schiff, former Executive Director of the Greater Miami Rabbinical Association
Ms. Bea Hines, religion columnist for the Miami Herald
Rev. Gregory Pope, Instructor in Religious Studies at Florida International University
Dr. Oren Stier, Associate Professor and Director of Holocaust Studies at Florida Internationa University
and moderator Dr Nathan Katz, Distinguished Professor and Director of Jewish Studies at Florida International University
In this paper, I tell the stories of Jewish survivors who made their way to their hometowns in
Poland and Slovakia between the fall of 1944 and summer 1948. I describe liberation by the
Soviet Army and attitudes toward the liberators in Poland and Slovakia. I ask what the
Jewish position was in the complex matrix of Polish-Russian relations in 1944 and 1945.
Then I follow the survivors during the first hours, days, and weeks after liberation. I
describe their pursuit of something to eat and wear and a place to sleep. Finally, I focus on
the journey home of Jewish survivors leaving for their hometowns in the hope of finding
living relatives and their homes intact. I look at all those experiences as a time of exchange
and confrontation between liberators and the liberated and among travelers on the road. I
argue that these encounters were not homogenously marked by violence, hatred, and mutual
resentment, but also by curiosity, solidarity, and indifference.
People of the Jewish faith base their belief on the written word of the Torah. Presented in this paper are fine artists that produce work within these laws. The Torah sets guidelines for life and morality. The belief system within this domain is that visual images have an impact on the viewers, and artists are accountable for what they produce. This is in opposition with art education, where freedom of expression takes precedence over morality. The results of this study will form the basis for a curriculum for the community college.
The researcher's area of inquiry is directed to painting and sculpture made by artists of the Jewish faith who follow the Torah, meaning those who are observant of their faith and practices. Their skills and perceptions will be presented to educate the viewer about their visions. The research questions were posed to rabbinical authorities and artists in order to establish a clear and defined statement of what the Jewish law is regarding the fine arts.
The evidence presented was obtained by questionnaires, personal interviews, articles, and opinions from Jewish scholars. Four rabbis were selected based on their erudition on Torah law, and their strong leadership positions in Jewish educational institutions. The ten artists were selected based on recommendations from art historians...
Little research has been done on inclusive education in the context of the Jewish
day school general studies classroom. This qualitative case study research examines the
inclusive teaching experiences of 2 general studies teachers in their respective grade 4
classrooms in 2 traditionally structured dual curriculum Jewish day schools. Data
analysis of qualitative open-ended interviews, classroom observations, postobservation
discxissions, and school and formal curriculum documents yielded understandings about
the participants' inclusive practice and the challenges of the traditional Jewish day school
structure. Eight themes that emerged related to understandings and questions about time
limitations, an emphasis on efficiency, the day school structure, inclusion models, the
need for increased teacher collaboration, and tension between curriculum-as-plan and
curriculum-as-lived. Discussion of the findings suggests the need for further research in
inclusion and integrated curriculimi in order to better understand possible restructuring of
the traditional Jewish day school fi-om the time efficiency constrained dual curriculiun
structure to a more flexible structure conducive of a meaningful and dynamic lived
The story of Phinehas’ zealous slaying of an Israelite man and the Midianite woman with whom he dared consort in public (Numbers 25) is perhaps the most notorious of a number of famed pentateuchal narratives that are marked with vigilante violence. Significantly, these narratives feature members of the Israelite priesthood or their eponymous ancestors. When reading these texts together, we uncover a consistent literary undercurrent which associates the priesthood with acts of interpersonal violence –– a phenomenon which I refer to as the motif of priestly violence. This dissertation examines the origins and discursive functions of this motif, and, employing the violence of Phinehas as a test-case, explores its interpretive afterlife in biblical and Jewish literature.
I argue that likely impelling the motif of priestly interpersonal violence is the cultural memory of the violence of the sacrificial cult –– be it the violence inherent in the slaughter of animals, or the possible Israelite prehistory of human sacrifice. Despite these seemingly negative associations, the discourse of priestly violence functions as a critical legitimating component of the priestly imagination in the Hebrew Bible. Indeed, numerous biblical texts insinuate that it is violence...
This dissertation examines the ideological developments and strategies of boundary formation which accompanied the sociological novelty of gentiles’ becoming Jews in the Second Temple period. I argue that the phenomenon of gentile conversion influenced ancient Jews to re–conceive their God as they devised new ways to articulate the now–permeable boundary between Jew and ‘other,’ between insiders and outsiders. Shaye Cohen has shown that this boundary became porous as the word ‘Jew’ took on religious and political meanings in addition to its ethnic connotations. A gentile could therefore become a Jew. I focus on an ancient Jewish author who thought that gentiles not only could become Jews, but that they should: that of Joseph and Aseneth. Significant modifications of biblical traditions about God, Israel, and ‘the other’ were necessary in order to justify, on ideological grounds, the possibility of gentile access to Jewish identity and the Jewish community.
One such rewritten tradition is the relationship of both Jew and gentile to the ‘living God,’ a common epithet in Israel’s scriptures. Numerous Jewish authors from the Second Temple period...
In his important work, The Beginnings of Jewishness, Shaye J. D. Cohen has argued that what it meant to be a Jew underwent considerable revision during the second century B.C.E. While previously a Jew was defined in terms of ethnicity (by which Cohen means biological descent), in the wake of Judaism's sustained encounter with Hellenism, the term Jew came to be defined as an ethno-religion--that is, one could choose to become a Jew. Nonetheless, the recent work of scholars, such as Christine E. Hayes, has demonstrated that there continued to exist in early Judaism a strain of thinking that, in theory at least, excluded the possibility that Gentiles could become Jews. This genealogical exclusion, found in works such as Jubilees, was highly indebted to the "holy seed" theology evidenced in Ezra-Nehemiah, a theology which defined Jewishness in genealogical terms.
This dissertation will attempt to contribute to a greater understanding of differing conceptions of circumcision in early Judaism, one that more accurately describes the nature of Jewish thought with regard to Jewishness, circumcision, and conversion. In terms of methodology, my dissertation will combine historical criticism with a literary approach to the texts under consideration. The dissertation will focus on texts from the Hebrew Bible as well as Jewish texts from the Second Temple period as these writings provide windows into the various forms of Judaism from which the early Christian movement arose.
My dissertation elucidates the roles feasts played in constructing the social order for different Jewish communities from approximately the third century B.C.E. to the third century C.E. Feasts - defined in this work as events based on the communal consumption of food and drink conscientiously differentiated from quotidian meals - punctuated the rhythms of the lives of Jews throughout ancient Palestine and the Diaspora. Jews convened feasts before and after the destruction of the Temple in 70 C.E. to mark seminal moments in Jewish history and to commemorate the roles God and his intermediaries played in these events. Jews also held feasts on a number of other occasions. Individuals and groups of Jews may have held feasts upon the visitation of foreign dignitaries, the completion of a major building project, after the safe return of a family or friend from a journey abroad, or during important life-cycle events. Regardless of the occasion, feasts consisted of a host of practices that provided Jews with the means to establish, maintain, or contest social hierarchies and group cohesion. How individuals and groups of Jews manipulated the constitutive elements of feasts during the period under investigation to actuate the social order within their communities is the focus of this dissertation.
Elaine Safer; Motivated by the quest of contemporary Jewish Studies scholars to define ???Jewishness,??? my research explores Jewish identity through the lens of a figure in American popular culture: the Jewish Comedian. In response to critics who claim that the Jewish Comedian is removed from Judaism and true Jewish culture, I argue that the figure is essentially Jewish and has derived from a distinctly Jewish literary tradition. Tracing the persona of the Jewish comic back to its Old World origins, I compare the characteristics of the schlemiel figure in Jewish folklore and literature to the attitudes that define the modern Jewish Comedian. Finally, I explore how this Old World humor informs the work of contemporary Jewish comic performers.; English
This article deals with the exegetical approach of the early Jewish school. It discusses the meaning and definition of midrash as a distinctive approach in Jewish interpretation. The relationship between midrash and exegesis is also examined. It is shown how the process of interpretation is affected by the use of midrash principles. It is also pointed out that the ancient interpretative method of midrash had social relevancy. The midrashic interpreters maintained the interest of the community and fulfilled the needs of their generation. The conclusion is drawn that early Jewish exegetes did not explain the text for its inherent meaning, but rather for its use in personal purposes. They tended to read some agendas and issues into the text from the exegetes themselves and their surrounding backgrounds. They aimed to meet the requirement of the social and political expectations of their reader community. Interpretation was used as a tool for this purpose. This exegetical trend is finally illustrated with some examples of interpretation of the Book of Ruth.
Tipo: Artigo de Revista CientíficaFormato: text/html
Publicado em 01/01/2015Português
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Recent scholars focus mainly on Paul's use of 'brothers (and sisters)' or 'brother (and sister)' in Greco-Roman epistolary conventions and cultural backdrops. However, Jewish dimensions (particularly ethnic dimensions) of Paul's sibling language still remain unexplored in current scholarship. Furthermore, scholars have not drawn much attention to how Jewish letter writers use sibling terms in their letters. This article offers a new interpretation on Paul's sibling language in light of its Jewish usage. We should note that Jewish letter writers did not address their Gentile letter recipients as 'brother(s)'. However, Paul did call his recipients 'brothers'. It is unlikely that Paul employed sibling language without being aware of its common Jewish usage. The author proposes that Paul's sibling language is used in the context of an ethnic insider designation (shared ethnicity), and that ascribing the title of brother to believers including Gentiles signals the re-definition of the family of Abraham.
Tipo: Artigo de Revista CientíficaFormato: text/html
Publicado em 01/01/2014Português
Relevância na Pesquisa
To read the Gospel of Matthew within its 1st century religious context is to read an intensely Jewish narrative. Central to the world of this Gospel are the Jerusalem temple, its administrators, the chief priests, and the sacrificial system which they are charged by Jewish law to officiate. This article assesses the Matthean portrait of the Jewish chief priests of Jesus' day against the scriptural backdrop which lays out their prominent role within Jewish religious life, namely 'making atonement' before God for the 'sins' of the people. In section one I sketch out the Matthean portrait of the scripturally assigned role of the priests, connecting this portrait to its biblical antecedents. In section two I assess the overall performance of the Matthean chief priests against the backdrop of their assigned role. In section three I address the question of atonement. Crucial here is 27:3-10, the account of Judas Iscariot, who returns his 30 silver coins to the chief priests and says (27:4a; emphasis mine), 'I have sinned, because I have handed over innocent blood'. Here I highlight Matthew's ironic modus operandi as he portrays the chief priests' non-priestly response to Judas. Additionally, I contrast Matthew's portrait of the Jewish chief priests with a brief portrait of Jesus' own ministry within the Jewish community...