955 resultados para Priests, Jewish.


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General note: Title provided by Bettye Lane

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General note: Title and date provided by Bettye Lane.

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General note: Title provided by Freda Leinwand.

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General note: Title and date provided by Bettye Lane.

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This article seeks to revise Jo Doezema’s suggestion that ‘the white slave’ was the only dominant representation of ‘the trafficked woman’ used by early anti-trafficking advocates in Europe and the United States, and that discourses based on this figure of injured innocence are the only historical discourses that are able to shine light on contemporary anti-trafficking rhetoric. ‘The trafficked woman’ was a figure painted using many shades of grey in the past, with a number of injurious consequences, not only for trafficked persons but also for female labour migrants and migrant populations at large. In England, dominant organizational portrayals of ‘the trafficked woman’ had first acquired these shades by the 1890s, when trafficking started to proliferate amid mass migration from Continental Europe, and when controversy began to mount over the migration to the country of various groups of working-class foreigner. The article demonstrates these points by exploring the way in which the Jewish Association for the Protection of Girls and Women (JAPGW), one of the pillars of England’s early anti-trafficking movement, represented the female Jewish migrants it deemed at risk from being trafficked into sex work between 1890 and 1910. It argues that the JAPGW stigmatised these women, placing most of the onus for trafficking upon them and positioning them to a greater or a lesser extent as ‘undesirable and undeserving working-class foreigners’ who could never become respectable English women. It also contends that the JAPGW, in outlining what was wrong with certain female migrants, drew a line between ‘the migrant’ and respectable English society at large, and paradoxically endorsed the extension of the very ‘anti-alienist’ and Antisemitic prejudices that it strove to dispel.

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The aim of these pages is to offer a view on the Jewish regulation of Lucena (Cordoba) in the 11th century. Through the legal texts originating from this place, which were conserved in the Cairo Genizah and later guarded at the Bodleian Library in Oxford, it is possible to observe the legal procedure of this group in relation to two essential issues: its consideration of dhimmis, due to its belonging to the ’ahl al-Kitāb or ‘people of the Book’ category, and the internal regulation of the community according to the problems emerged in it. In this article, therefore, the more frequent legal matters derived from the litigations conserved from this city until these dates will be studied.

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El concurso de transformación mágica, esquema narrativo difundido en la tradición popular, se presenta en dos variantes principales: los hechiceros que compiten pueden metamorfosearse en varios seres o crear esos seres por medios mágicos. En cualquier caso el concursante ganador da a luz criaturas más fuertes que superan las de su oponente. La segunda variante fue preferida en el antiguo Cercano Oriente (Sumeria, Egipto, Israel). La primera se puede encontrar en algunos mitos griegos sobre cambiadores de forma (por ejemplo, Zeus y Némesis). El mismo esquema narrativo puede haber influido en un episodio de la Novela de Alejandro (1.36-38), en el que Darío envía regalos simbólicos a Alejandro y los dos monarcas enemigos ofrecen contrastantes explicaciones de ellos. Esta historia griega racionaliza el concurso de cuento de hadas, transfiriendo las fantásticas hazañas de creaciones milagrosas a un plano secundario pero realista de metáfora lingüística.

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The Toronto Jewish Film Festival is a one-week celebration of Judaism and Cinema that occurs in downtown Toronto, at the Bloor Cinema, early every May. The folkloristic literature on festival notes that these kinds of events are ways that communities and groups celebrate themselves, and although film festivals are frequently excluded from consideration of traditional festivity, I shall demonstrate that such an omission is unfortunate, since like traditional festivity, film festivals, in particular ethnic film festivals, explore the same issues of liminality for the celebrating culture.

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My novel, 'How Long the Night,' and my essay, ‘The Ghosts of Muranów: Confronting Poland’s Jewish Past,’ focus on the relationship between urban space, memory and identity. Before the Second World War Muranów was one of the largest Jewish districts in Europe. In August 1939 Poland’s capital was home to 380,000 Jews, which accounted for about 30 percent of the city’s total population. During the war the district was the central part of the Warsaw Ghetto located near the Umschlagplatz, the place from which Jews were transported to concentration camps. After the failed uprising in 1943 the Nazis burnt the entire quarter to the ground. There was nothing left, except for heaps of rubble. The debris was to be the foundation on which the new socialist realist residential district would stand. The new Muranów, erected on the ashes of the former ghetto, is a space of absence, emptiness and repressed guilt. There are no physical traces of the Jewish presence in the area, except for commemorative plaques, monuments or obelisks. Former tenement houses, shops, synagogues are gone; street names and their layout are different as well. Nevertheless, the former Jewish district is present in images, dreams (or nightmares), in fantasies, memories and stories. My novel and my essay explore the connection between place, history, memory and trauma. The space of Muranów becomes a symbolic trigger for investigation and re-examination of the forgotten or suppressed past. What is more, the novel examines the way a foreign language serves as a tool through which painful and repressed stories can be (re)told.

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Excerpt: Jewish Theological Seminary of America, Students' annual. v. 1, 1914.

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Abstract: This paper examines the narrative construction of Jewish women in the short novel “O Mundo Perdido”, by Joaquim Paço d’Arcos, and in the short story “Nasci com Passaporte de Turista”, by Alves Redol.  Both narratives portray the rise of Nazism in Germany in the 1930s and its effects.  Historical, biographical and literary information is taken into consideration to the analysis.

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The paper uses qualitative textual analysis to compare journalistic and academic accounts of child sexual abuse. There are seven main differences. Academic accounts suggest higher levels of neglect, emotional abuse, and physical abuse than sexual abuse in Australia, by contrast, journalistic accounts highlight sexual abuse. Academic accounts suggest that child sexual abuse in Australia is decreasing; journalistic accounts suggest that it is increasing. Academic accounts suggest that the majority of cases of child sexual abuse are perpetrated by family members; journalistic accounts focus on abuse by institutional figures (teachers, priests) or by strangers. Academic accounts have shown that innocent sexual play is a normal part of childhood development; journalistic accounts suggest that any sexual play is either a sign of abuse, or in itself constitutes sexual abuse. Academic accounts suggest that one of the best ways to prevent sexual abuse is for children to receive sex education; journalistic accounts suggest that children finding out about sex leads to sexual abuse. Academic accounts can gather data from the victims; journalistic accounts are excluded from doing so. Academic researchers talk to abusers in order to understand how child sexual abuse can be prevented; journalistic accounts exclude the voices of child sexual abusers.

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The focus of this study is the celebration of Eucharist in Catholic primary schools within the Archdiocese of Brisbane. The context of the contemporary Australian Catholic primary school embodies certain 'problematical realities' in relation to the time-honoured way in which school Eucharistic rituals have been celebrated. These contemporary realities raise a number of issues that impact on school celebrations of Eucharist. The purpose of this study is to explore administrators' differing conceptions of school Eucharistic rituals in an attempt to investigate some of these issues and assist members of individual school communities as they strive to make celebrations of Eucharist appropriate and meaningful for the group gathered. The phenomenographic research approach was adopted, as it is well suited to the purpose of this study and the nature of the research question. Phenomenography is essentially a study of variation. It attempts to map the 'whole' phenomenon under investigation by describing on equal terms all conceptions of the phenomenon and establishing an ordered relationship among them. The purpose of this study and the nature of the research question necessitate an approach that allows the identification and description of the different ways in which administrators' experience school Eucharistic rituals. Accordingly, phenomenography was selected. Members of the Administration Team, namely the principal, the APRE (Assistant to the Principal Religious Education) and, in larger primary schools, the AP A (Assistant to the Principal Administration) share responsibility for leading change in Catholic primary schools in the Archdiocese of Brisbane. In practice, however, principals delegate the role of leading the development of the school's religion program and providing leadership in the religious life of the school community to the APRE (Brisbane Catholic Education, 1997). Informants in this study are nineteen APREs from a variety of Catholic primary schools in the Archdiocese of Brisbane. These APREs come from schools across the archdiocese, rather than from within one particular region. Several significant findings resulted from this study. Firstly, the data show that there are significant differences in how APREs' experience school Eucharistic rituals, although the number of these qualitatively different conceptions is quite limited. The study identifies and describes six distinct yet related conceptions of school Eucharistic rituals. The logical relationship among these conceptions (the outcome space) is presented in the form of a diagram with accompanying explication. The variation among the conceptions is best understood and described in terms of three dimensions of the role of Eucharist in the Catholic primary school and is represented on the model of the outcome space. Individual transcripts suggest that individual APREs tend to emphasise some conceptions more than others. It is the contention of the present study that change in the practice of school Eucharistic rituals is unlikely to occur until all of a school community's conceptions are brought out into the open and articulated. As leaders of change, APREs need to be alerted to their own biases and become aware of alternative ways of conceiving school Eucharistic ritual. It is proposed that the different categories of description and dimensions, represented by the model of the outcome space, can be used to help in the process of articulating a school community's conceptions of Eucharist, with the APRE as facilitator of this process. As a result, the school community develops a better understanding of why their particular school does what it does in relation to school Eucharistic rituals.