Norm and Anomaly in the Jewish Life of Jesus (Toledot Yeshu)

The Toledoth Yeshu, the “Generation,” or “Life of Jesus,” have been described as an anti-Gospel, or a parody of the Gospel. This protean tradition, witnessed in more than hundred manuscripts and printed editions, offers a “counter-history” of the life of Jesus and the origins of Christianity. According to this mischievous narrative Jesus was an illegitimate child turned charlatan, and his disciples a bunch of violent and senseless rogues who continued to stir up trouble in Israel even following their leader’s shameful hanging. The Toledoth Yeshu is the story of an anomaly (Jesus and the birth of Christianity). It is also a story about confusion: marital confusion, social confusion, and religious confusion. As an exercise in “historical imagination,” the Toledoth Yeshu offers a narrative of religions compared, and a reflection on social and religious borders, on their instability and fragility, and ultimately on their necessity. The present paper will explore the normative dimension of the Toledoth Yeshu tradition: the way the “disorder of things” the narrative relates also conveys a powerful discourse on social and religious norms. We will also seek to map this tradition in the broader context of medieval Jewish discussions on Jesus (particularly Maimonides) as a “case” in the religious history of mankind, addressing issues of false prophecy, religious deviation, transgression, and heresy.

Teachers' Views of Human Rights Education

The Universal Declaration of Human Rights (UDHR) states that education should be "directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms... promote understanding, tolerance and friendship among all nations, racial or religious groups." This study surveyed 53 teachers on their views of Human Rights Education, including their familiarity with the concept, their self-efficacy with teaching it, and conditions that would increase the likelihood of their teaching it. The study found that, regardless of familiarity with the topic, years of teaching experience, or school location (urban/suburban), most teachers were open to teaching Human Rights Education. They did identify the need for better resources in the form of lesson plans, teaching materials, and professional training. In addition, support from other teachers, administration, and parents was felt to be important in order for them to undertake Human Rights Education. The best strategy to move forward with Human Rights Education would be to provide resources and support for teachers so that we can be living up to the expectations put forth in the UDHR.

Na 1 Nachlass Max Horkheimer, 688 - "Fortune Polls on Antisemitism" (p. IX 153.1-18)

"Fortune Polls on Antisemitism" (1947) (veröffentlicht unter dem Titel "Fortune Survey Analyzed by AJC Consultant to Appraise Results", in: News Letter, American Jewish Committee, Dezember 1947, S. 4):; 1. Max Horkheimer: Über Fortune Polls, a) Typoskript, 3 Blatt, b) Typoskript, 3 Blatt, c) Typoskript mit eigenhändigen Korrekturen, 3 Blatt, d) Typoskript, 3 Blatt; 2. Max Horkheimer: Über Fortune Polls und die Gefahren eines neuen Antisemitismus (Vortragsskript?), Typoskript und Manuskript, 4 Blatt; 3. Theodor W. Adorno (?): "Some Results of Adult Project". Typoskript mit eigenhändigen Korrekturen, 2 Blatt; 4. "Education Counteracts Prejudice" Auszug aus "Antisemitism among American Labor". Typoskript, 1 Blatt; 5. "Discord versus Harmony", Excerpt from: The Annals of the American Academy of Political and Social Science, March 1946, Typoskript, 1 Blatt; 6. Theodor W. Adorno: "Memorandum, Subject: Poll Controversy", 24.4.1948; 7. Leo Löwenthal: "Memorandum on Fortune Poll" und "Supplementary Memorandum on Fortune Poll", 8.10.1947. Typoskripte mit eigenhändigen Ergänzungen, 4 Blatt; 8. "Massing's Comment" (8.10.1947). Typoskript, 2 Blatt; 9. "Excerpts from Fortune Magazine 'The Fortune Survey': Racial and Religious Intolerance". Typoskript, 3 Blatt, a) "Summary of 'Fortune Survey' on Antisemitism in U.S. (Fortune, April, 1939)", Typoskript, 2 Blatt; 10. Leo Löwenthal: 1 Brief mit Unterschrift an Max Horkheimer, New York, 4.10.1947, 1 Blatt; 11. Exzerpt der Umfrage-Materialien der Opinion Research Corporation, Typoskripte, 61 Blatt; 12. Zahlenmaterial zu den Umfragen, 16 Blatt; Office of War Information, Bureau of Intelligence: Berichte über Antisemitismus: 13. "Attitudes toward Jews in the United States", 27.10.1942, a) als Typoskript vervielfältigt, 22 Blatt, b) Typoskript, 35 Blatt; 14. "Political Anti-Semitism: A Study of Indoctrination" (27.10.1942), a) als Typoskript vervielfältigt, 18 Blatt, b) Typoskript, 26 Blatt; 15. "Anti-Semitism - a Symptom of Disaffection" (8.10.1942), a) als Typoskript vervielfältigt, 8 Blatt, b) Typoskript, 12 Blatt; 16. Samuel H. Flowerman und Marie Jahoda: "Polls on Anti-Semitism. How much do they tell us?", Sonderdruck, 4 Blatt; 17. Fragebogen, Drucksachen, 4 Blatt; 18. Zeitungausschnitte aus: The Fortune Survey, 9 Blatt;

AN ASSESSMENT OF THE CURRENT STATUS OF MENTAL ILLNESS IN BENDEL STATE OF NIGERIA: IMPLICATIONS FOR PUBLIC MENTAL HEALTH POLICY AND EDUCATION

This descriptive study assesses the current status of mental illness in Bendel State of Nigeria to determine its implications for mental health policy and education. It is a study of the demographic characteristics of psychiatric patients in the only two modern western psychiatric facilities in Bendel State, the various treatment modalities utilized for mental illness, and the people's choice of therapeutic measures for mental illness in Bendel State.^ This study investigated ten aspects of mental illness in Bendel State (1) An increase of the prevalence of mental illness (psychiatric disorder) in Bendel State. (2) Unaided, unguided, and uncared for mentally ill people roaming about Bendel State. (3) Pluralistic Treatment Modalities for mentally ill patients in Bendel State. (4) Traditional Healers treating more mentally ill patients than the modern western psychiatric hospitals. (5) Inadequate modern western psychiatric facilities in Bendel State. (6) Controversy between Traditional Health and modern western trained doctors over the issue of possible cooperation between traditional and modern western medicine. (7) Evidence of mental illness in all ethnic groups in Bendel State. (8) More scientifically based and better organized modern western psychiatric hospitals than the traditional healing centers. (9) Traditional healers' level of approach with patients, and accessibility to patients' families compared with the modern western trained doctors. (10) An urgent need for an official action to institute a comprehensive mental health policy that will provide an optimum care for the mentally ill in Bendel State, and in Nigeria in general.^ Of the eight popular treatment modalities generally used in Bendel State for mental illness, 54% of the non-patient population sampled preferred the use of traditional healing, 26.5% preferred the use of modern western treatment, and 19.5% preferred religious healers.^ The investigator concluded at this time not to recommend the integration of Traditional Healing and modern western medicine in Nigeria. Rather, improvement of the existing modern western psychiatric facilities and a proposal to establish facilities to enable traditional healing and modern western medicine to exist side by side were highly recommended. ^

A practice-based culminating experience: Writing a HRSA grant application with Texas Organ Sharing Alliance for public education efforts to increase solid organ donation

In November 2010, nearly 110,000 people in the United States were waiting for organs for transplantation. Despite the fact that the organ donor registration rate has doubled in the last year, Texas has the lowest registration rate in the nation. Due to the need for improved registration rates in Texas, this practice-based culminating experience was to write an application for federal funding for the central Texas organ procurement organization, Texas Organ Sharing Alliance. The culminating experience has two levels of significance for public health – (1) to engage in an activity to promote organ donation registration, and (2) to provide professional experience in grant writing. ^ The process began with a literature review. The review was to identify successful intervention activities in motivating organ donation registration that could be used in intervention design for the grant application. Conclusions derived from the literature review included (1) the need to specifically encourage family discussions, (2) religious and community leaders can be leveraged to facilitate organ donation conversations in families, (3) communication content must be culturally sensitive and (4) ethnic disparities in transplantation must be acknowledged and discussed.^ Post the literature review; the experience followed a five step process of developing the grant application. The steps included securing permission to proceed, assembling a project team, creation of a project plan and timeline, writing each element of the grant application including the design of proposed intervention activities, and completion of the federal grant application. ^ After the grant application was written, an evaluation of the grant writing process was conducted. Opportunities for improvement were identified. The first opportunity was the need for better timeline management to allow for review of the application by an independent party, iterative development of the budget proposal, and development of collaborative partnerships. Another improvement opportunity was the management of conflict regarding the design of the intervention that stemmed from marketing versus evidence-based approaches. The most important improvement opportunity was the need to develop a more exhaustive evaluation plan.^ Eight supplementary files are attached to appendices: Feasibility Discussion in Appendix 1, Grant Guidance and Workshop Notes in Appendix 2, Presentation to Texas Organ Sharing Alliance in Appendix 3, Team Recruitment Presentation in Appendix 5, Grant Project Narrative in Appendix 7, Federal Application Form in Appendix 8, and Budget Workbook with Budget Narrative in Appendix 9.^

From school to work : Muslim youths' education and employment strategies in a community in Uttar Pradesh, India

India's Muslim community, which accounts for 14.4 percent of India’s vast population and is thus the largest of all religious minorities, has been the subject of considerable development discourse as Muslims have the lowest level of educational attainment and standard of living among socio-religious groups in the country. This study addresses the meaning of education and career opportunities for Muslim youths in relation to their educational credentials and social position in the hierarchy of Muslim class and caste groups, with particular reference to a community in Uttar Pradesh. The author contends that the career opportunities, possibilities, and strategies of Muslim youths in Indian society depend on multiple factors: social hierarchy, opportunities to utilize economic resources, social networks, cultural capital, and the wider structural disparities within which the Muslims are situated and wherein they question the value of higher education in gaining them admission to socially recognized and established employment sectors.

Por causa do Reino dos Céus Uma leitura de gênero de Mateus 19,1-12 e 5,27-32

Há no Evangelho de Mateus material suficiente para se chegar ao discipulado de iguais porque seu conteúdo reflete uma prática igualitária de Jesus em relação às mulheres. Nesta tese tal prática pode ser verificada através da investigação de duas perícopes nas quais Jesus advoga a causa das mulheres discutindo o direito masculino do divórcio e o adultério: 19,1-12 e 5,27-32. No debate sobre a justa causa para se despedir a mulher, Jesus declara que a volta à criação original não mais concede tal prerrogativa aos homens. Essa discussão ocorre em terreno legal e isso se evidencia pelo termo aitia, cujo significado demonstra que na demanda do divórcio a lei concede ao homem o benefício de encontrar um motivo para acusação. Jesus, por sua vez, declara que pela sua lei todo motivo e acusação contra a mulher se transforma em motivo e acusação contra o próprio homem diante de Deus. O silêncio dos fariseus comprova que os argumentos de Jesus são irrefutáveis, mas o protesto dos seus discípulos revela que não lhes agrada a igualdade social entre os sexos. A resposta final e definitiva de Jesus encontra-se em Mt 19,10 onde pelo uso da metáfora eunuco ele encerra o debate dizendo que somente podem aceitar a sua causa os que abraçarem a causa do Reino dos Céus. Os temas divórcio e adultério permitem estender a discussão para o matrimônio que é a relação social e legal que fundamenta tais práticas, e buscar na Antigüidade as leis e costumes que regiam a vida sexual das mulheres naquele tempo, considerando os ambientes mais relevantes em relação ao mundo bíblico: o mundo greco-romano e o oriente próximo no período entre os séculos IV a.C. e IV d.C. para que, através da pesquisa sobre matrimônio, divórcio, adultério, dote, repúdio e outras sanções relativas à vida sexual das mulheres, se possa chegar aos mecanismos culturais da educação capazes de levar as mulheres à cumplicidade ou à resistência aos seus papéis sociais. Essa pesquisa se encerra com uma apreciação da história da renúncia sexual nos contextos judaico e cristão para projetar o ambiente e o horizonte sócio-religioso que foram palcos da recepção e transmissão de Mt 5,27-32 e Mt 19,1-12, de modo a demonstrar que os argumentos misóginos que se tornaram inerentes à interpretação desses textos são o resultado de uma mentalidade sexista que não corresponde à crítica literária do evangelho.(AU)

Por causa do Reino dos Céus Uma leitura de gênero de Mateus 19,1-12 e 5,27-32

Há no Evangelho de Mateus material suficiente para se chegar ao discipulado de iguais porque seu conteúdo reflete uma prática igualitária de Jesus em relação às mulheres. Nesta tese tal prática pode ser verificada através da investigação de duas perícopes nas quais Jesus advoga a causa das mulheres discutindo o direito masculino do divórcio e o adultério: 19,1-12 e 5,27-32. No debate sobre a justa causa para se despedir a mulher, Jesus declara que a volta à criação original não mais concede tal prerrogativa aos homens. Essa discussão ocorre em terreno legal e isso se evidencia pelo termo aitia, cujo significado demonstra que na demanda do divórcio a lei concede ao homem o benefício de encontrar um motivo para acusação. Jesus, por sua vez, declara que pela sua lei todo motivo e acusação contra a mulher se transforma em motivo e acusação contra o próprio homem diante de Deus. O silêncio dos fariseus comprova que os argumentos de Jesus são irrefutáveis, mas o protesto dos seus discípulos revela que não lhes agrada a igualdade social entre os sexos. A resposta final e definitiva de Jesus encontra-se em Mt 19,10 onde pelo uso da metáfora eunuco ele encerra o debate dizendo que somente podem aceitar a sua causa os que abraçarem a causa do Reino dos Céus. Os temas divórcio e adultério permitem estender a discussão para o matrimônio que é a relação social e legal que fundamenta tais práticas, e buscar na Antigüidade as leis e costumes que regiam a vida sexual das mulheres naquele tempo, considerando os ambientes mais relevantes em relação ao mundo bíblico: o mundo greco-romano e o oriente próximo no período entre os séculos IV a.C. e IV d.C. para que, através da pesquisa sobre matrimônio, divórcio, adultério, dote, repúdio e outras sanções relativas à vida sexual das mulheres, se possa chegar aos mecanismos culturais da educação capazes de levar as mulheres à cumplicidade ou à resistência aos seus papéis sociais. Essa pesquisa se encerra com uma apreciação da história da renúncia sexual nos contextos judaico e cristão para projetar o ambiente e o horizonte sócio-religioso que foram palcos da recepção e transmissão de Mt 5,27-32 e Mt 19,1-12, de modo a demonstrar que os argumentos misóginos que se tornaram inerentes à interpretação desses textos são o resultado de uma mentalidade sexista que não corresponde à crítica literária do evangelho.(AU)

The Jewish Law Firm: Past and Present

The rise and growth of large Jewish law firms in New York City during the second half of the twentieth century was nothing short of an astounding success story. As late as 1950, there was not a single large Jewish law firm in town. By the mid-1960s, six of the largest twenty law firms were Jewish, and by 1980, four of the largest ten prestigious law firms were Jewish firms. Moreover, the accomplishment of the Jewish firms is especially striking because, while the traditional large White Anglo-Saxon Protestant law firms grew at a fast rate during this period, the Jewish firms grew twice as fast, and they did so in spite of experiencing explicit discrimination. What happened? This book chapter is a revised, updated study of the rise and growth of large New York City Jewish law firms. It is based on the public record, with respect to both the law firms themselves and trends in the legal profession generally, and on over twenty in-depth interviews with lawyers who either founded and practiced at these successful Jewish firms, attempted and failed to establish such firms, or were in a position to join these firms but decided instead to join WASP firms. According to the informants interviewed in this chapter, while Jewish law firms benefited from general decline in anti-Semitism and increased demand for corporate legal services, a unique combination of factors explains the incredible rise of the Jewish firms. First, white-shoe ethos caused large WASP firms to stay out of undignified practice areas and effectively created pockets of Jewish practice areas, where the Jewish firms encountered little competition for their services. Second, hiring and promotion discriminatory practices by the large WASP firms helped create a large pool of talented Jewish lawyers from which the Jewish firms could easily recruit. Finally, the Jewish firms benefited from a flip side of bias phenomenon, that is, they benefited from the positive consequences of stereotyping. Paradoxically, the very success of the Jewish firms is reflected in their demise by the early twenty-first century: because systematic large law firm ethno-religious discrimination against Jewish lawyers has become a thing of the past, the very reason for the existence of Jewish law firms has been nullified. As other minority groups, however, continue to struggle for equality within the senior ranks of Big Law, can the experience of the Jewish firms serve as a “separate-but-equal” blueprint for overcoming contemporary forms of discrimination for women, racial, and other minority attorneys? Perhaps not. As this chapter establishes, the success of large Jewish law firms was the result of unique conditions and circumstances between 1945 and 1980, which are unlikely to be replicated. For example, large law firms have become hyper-competitive and are not likely to allow any newcomers the benefit of protected pockets of practice. While smaller “separate-but-equal” specialized firms, for instance, ones exclusively hiring lawyer-mothers occasionally appear, the rise of large “separate-but-equal” firms is improbable.

The Role of Education and Government in Shaping Muslim Women's Rights: Three Contemporary Case Studies

The rise in Muslim terrorist activities has encouraged the West to reevaluate its understanding of Islam, prompting concern for Muslim women's rights. In search of education-based solutions, this project explores three case studies of Muslims living under different government types: a secular state with a primarily Muslim population (Turkey); a secular state with a significant Muslim minority population (France); and a Muslim state with a powerful religious influence (Afghanistan). The type of government plays a significant role in Muslim women's rights, and solutions must be based on individual aspects of each unique place where Muslims live today. The results show that education is a universal solution when accepted at all levels: governmental, communal, and the individual.

Short nomenclator or vocabular in English and Hebrew: composed alphabetically for the use and benefit of my pupils in particular and for the advantage of those who are desirous to obtain the knowledge of the Hebrew tongue in general, which may be that great help to understand not only ye sacred oracles in their original, but even any Jewish author (so far as concern owns) as also it may give great insight in ye tongue to those, as to compose it, a work altogether new, [ca. 1735]

Headed on the first page with the words "Nomenclatura hebraica," this handwritten volume is a vocabulary with the Hebrew word in the left column, and the English translation on the right. While the book is arranged in sections by letter, individual entries do not appear in strict alphabetical order. The small vocabulary varies greatly and includes entries like enigma, excommunication, and martyr, as well as cucumber and maggot. There are translations of the astrological signs at the end of the volume. Poem written at the bottom of the last page in different hand: "Women when good the best of saints/ that bright seraphick lovely/ she, who nothing of an angel/ wants but truth & immortality./ Verse 2: Who silken limbs & charming/ face. Keeps nature warm."

How the Jewish people lives today /

Cover: Department of Synagogue and School Extension of the Union of American Hebrew Congregations, Cincinnati, 1935.

The Jewish people.

Mode of access: Internet.

Adjusting the Jewish child to his world.

Mimeographed.