Jewish women at Zionist demonstration

General note: Title and date provided by Bettye Lane.

Jewish women at Zionist demonstration

General note: Title and date provided by Bettye Lane.

Gender and Assimilation: The Roles and Representation of Women in Modern Jewish History, pt. 1

Explores the relation between gender and the encounter of Jews with various conditions of Modernity. She makes clear that the study of the process of Jewish assimilation in contemporary times must include women and gender in its framework.

Gender and Assimilation: The Roles and Representation of Women in Modern Jewish History, pt. 3

Explores the relation between gender and the encounter of Jews with various conditions of Modernity. She makes clear that the study of the process of Jewish assimilation in contemporary times must include women and gender in its framework.

Gender and Assimilation: The Roles and Representation of Women in Modern Jewish History, pt. 2

Explores the relation between gender and the encounter of Jews with various conditions of Modernity. She makes clear that the study of the process of Jewish assimilation in contemporary times must include women and gender in its framework.

1933-1953 German Jewish Children's Aid

The records of the GJCA relate to the entire range of activities involved in receiving and placing refugee children from 1933 through the 1950s. The later materials are records of the European Jewish Children's Aid. Activities included: maintaining the reception center in New Jersey; transportation arrangements; placement in homes; issuing affidavits and passports; granting scholarships; naturalization of children; setting of GJCA policy. By-laws, minutes, reports, correspondence and certificate of incorporation. Correspondence of executive officers, mainly Cecilia Razovsky, 1930s. Correspondence between William Haber and Lotte Marcuse, 1939-40. File of Dr. Solomon Lowenstein. Minutes of meetings of the Finance Committee. Field reports, inter-office memoranda, financial and statistical reports. Correspondence with organizations and governmental agencies: Society of Friends (Quakers) in Vienna; Israelitische Kultusgemeinde of Vienna; Reichsvereinigung der Juden in Deutschland; Federation for the Support of Jewish Philanthropic Societies; Department of Justice; New York State Department of Social Welfare; U.S. Immigration and Naturalization Service; American Friends Service Committee; American Jewish Congress; B'nai Brith; National Council of Jewish Women. Correspondence with individuals: Max S. Perlman, William Rosenwald, Paul Felix Warburg. In addition to the general administrative records, there are thousands of case files.

Women in the congregation in the days of Hazan I. B. Seixas

Digital image

Breaking the Pattern and Creating New Paths – Feminist Mizrahi Women Artists in Israel

This article addresses the work of Mizrahi women artists, i.e., Israeli-Jewish women of Asian or African ethnic origin, using the artist Vered Nissim as a case study. Nissim seeks to affirm the politics of identity and recognition, as well as feminism in order to create a paradigm shift with regards to the local regime of cultural representations in the Israeli art scene. Endeavouring to find ways of undermining the rigid imbalances between different social groups, she calls for a comprehensive reform of the status quo through artistic activism. Nissim employs a style, content, and medium that disrupts the accepted social order, using humour and irony as unique weapons with which she takes liberties with conventional moral, social, and economic values. Placing issues of race, class and gender at the centre of her work, she seeks to undermine and problematize essentialist attitudes, highlighting the political intersections of different identity categories as the critical analysis of intersectionality unfolds.

Revisiting the Jewish American princess : Jewish girls, the J.A.P. discursive stereotype, and negotiated identity

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.

Scriptural Archeology: Excavating the Presence of Women in the Torah

Women's roles in religious history have been traditionally described in terms of their relation and value to men. The normative religious texts provide an androcentric perspective on the gender relationships within the early community, the growth of Judaism in "Jacob's House" and the monotheistic worship of God. Yet these literary representations omit an entire half of the experience of the Jewish community: the perspective and participation of women. As Judith Plaskow argues extensively in Standing Again at Sinai, women are defined not in her own terms or in her own voice, but by her relationship and value to men through the androcentric vocabulary of the Torah. This statement is textually illustrated by the authorial and editorial presentation of women and their place in ancient Israelite society in the Torah. As Judaism grew increasingly androcentric in its leadership, women were increasingly reduced to marginal figures in the community by authorial and editorial revisions. Yet the participation of women of ancient Israel is not lost. Instead, the presence of women is buried beneath the androcentric presentation of the early Judaic community, waiting to be excavated by historical and scriptural examination. The retelling of the past is influenced by the present; memory is not static but takes on different shapes depending on the focus of concentration. However, tradition greatly influences the interpretation of religious history as well. In the book of Genesis, the literature emphasizes the divine appointment of male figures such as Abraham the father of the covenant and Jacob who is renamed and claimed by God as "Israel," placing them at the center of Jewish history. As a result, the other figures in these biblical narratives are described in relation to the patriarchs, those male bearers of the covenant, by their service or their value to him. Women are at the bottom of this hierarchy. Although female figures of exceptional quality are noted in later chronicles, such as Ruth, Deborah and Miriam, it is the very nature of their exception that highlights the androcentric editorial focus of the Torah. I agree with Peggy Day, whose own scriptural examination in Gender and Difference in Ancient Israel, makes the important distinction between the literary representation and the reality of ancient Israelite culture: they are not coextensive nor equivalent. Although the text represents the culture of ancient Israel as male dominated from the time of Abraham, this presentation omits the perspective of half of the population-the women. By beginning at the point of realization that women did exist and were active in their culture, and placing aside the androcentric perspective of the text and its editors, the reality of women's place in ancient Israel may be determined. Through this new perspective, the women of the Torah will emerge as the archetypes of strength, leadership and spiritual insight to provide Jewish women of the present with female, ancestral role models and a foundation for their gender's heritage, a more complete understanding of the partial record of Jewish history recorded in the Torah. Those stories that appear as the exception of women's presence will unveil an exceptional presence. As Tamar Frankiel eloquently states in The Voice of Sarah, "the women we call our 'Mothers'-Sarah, Rivkah (Rebekah), Rachel, and Leah-are not merely mothers, any more than the 'Fathers'-Abraham, Isaac and Jacob-are merely fathers "(Frankiel 5).

Factors Associated with Early Versus Late Development of Breast and Ovarian Cancer in BRCA1 and BRCA2 Positive Women

Hereditary breast and ovarian cancer (HBOC) is caused by a mutation in the BRCA1 or BRCA2 genes. Women with a BRCA1/2 mutation are at increased risks for breast and ovarian cancer and often develop cancer at an earlier age than the general population. However, some women with a BRCA1/2 mutation do not develop breast or ovarian cancer under the age of 50 years. There have been no specific studies on BRCA positive women with no cancer prior to age 50, therefore this study sought to investigate factors within these women with no cancer under age 50 with respect to reproductive risk factors, BMI, tumor pathology, screening history, risk-reducing surgeries, and family history. 241 women were diagnosed with cancer prior to age 50, 92 with cancer at age 50 or older, and 20 women were over age 50 with no cancer. Data were stratified based on BRCA1 and BRCA2 mutation status. Within the cohorts we investigated differences between women who developed cancer prior to age 50 and those who developed cancer at age 50 or older. We also investigated the differences between women who developed cancer at age 50 or older and those who were age 50 or older with no cancer. Of the 92 women with a BRCA1/2 mutation who developed cancer at age 50 or older, 46 developed ovarian cancer first, 45 developed breast cancer, and one had breast and ovarian cancer diagnosed synchronously. BRCA2 carriers diagnosed age 50 or older were more likely to have ER/PR negative breast tumors when compared to BRCA2 carriers who were diagnosed before age 50. This is consistent with one other study that has been performed. Ashkenazi Jewish women with a BRCA1 mutation were more likely to be diagnosed age 50 or older than other ethnicities. Hispanic women with a BRCA2 mutation were more likely to be diagnosed prior to age 50 when compared to other ethnicities. No differences in reproductive factors or BMI were observed. Further characterization of BRCA positive women with no cancer prior to age 50 may aid in finding factors important in the development of breast or ovarian cancer.

The women of Israel /

Mode of access: Internet.