Symptomatic expression of depression among Jewish adolescents: effects of gender and age

Background Depression symptomatology was assessed with the Beck Depression Inventory (BDI) in a sample of Jewish adolescents, in order to compare the frequency and severity of depression with non-Jewish adolescents as well as examine gender difference of the expression of depressive symptomatology. Method Subjects comprised 475 students from Jewish private schools, aged 13-17 years, who were compared with an age-matched non-Jewish sample (n = 899). Kendall`s definition was adopted to classify these adolescents according to level of depressive symptoms. The frequency of depression was calculated for ethnicity, gender and age strata. Discriminant analysis and principal component analysis were performed to assess the importance of depression-specific and non-specific items, along with the factor structure of the BDI, respectively. Results The overall mean score on the BDI in the Jewish and the non-Jewish sample was 9.0 (SD = 6.4) and 8.6 (SD = 7.2), respectively. Jewish girls and boys had comparable mean BDI scores, contrasting with non-Jewish sample, where girls complained more of depressive symptoms than boys (p < 0.001). The frequency of depression, adopting a BDI cutoff of 20, was 5.1% for the Jewish sample and 6.3% for the non-Jewish sample. The frequency of depression for Jewish girls and boys was 5.5% (SE = 1.4) and 4.6% (SE = 1.5), respectively. On the other hand, the frequency of depression for non-Jewish girls and boys was 8.4% (SE = 1.2) and 4.0% (SE = 1.0), respectively. The female/male ratio of frequency of BDI-depression was 1.2 in the Jewish sample, but non-Jewish girls were twice (2.1) as likely to report depression as boys. Discriminant analysis showed that the BDI highly discriminates depressive symptomatology among Jewish adolescents, and measured specific aspects of depression. Factor analysis revealed two meaningful factors for the total sample and each gender (cognitive-affective dimension and somatic dimension), evidencing a difference between Jewish boys and Jewish girls in the symptomatic expression of depression akin to non-Jewish counterparts. Conclusions Ethnic-cultural factor might play a role in the frequency, severity and symptomatic expression of depressive symptoms in Jewish adolescents. The lack of gender effect on depression, which might persist from adolescence to adulthood among Jewish people, should be investigated in prospective studies.

Opening the Windows of the Church to the World: The Creation of Nostra Aetate and Its Impact on the Christian-Jewish relationship

It is important to assert that this study is not a work to inflict guilt on the Catholics or Catholicism for their silence and indifference during the Holocaust. Instead, this study is about the process of moving on from the Catholic Church's past to where the Jewish community's theological existence was finally recognized and the Jewish people were no longer seen as the Others who killed Christ. This was, achieved through a church declaration titled Nostra Aetate (In Our Time). This study records the journey traversed by this declaration, the insurmountable odds it faced in its creation until its promulgation and the impact it has on the Jewish-Christian relationship.

Identification and characterization of novel mutations of the aspartoacylase gene in non-Jewish patients with Canavan disease

Canavan disease, an inherited leukodystrophy, is caused by mutations in the aspartoacylase (ASPA) gene. It is most common among children of Ashkenazi Jewish descent but has been diagnosed in many diverse ethnic groups. Two mutations comprise the majority of mutant alleles in Jewish patients, while mutations in the ASPA gene among non-Jewish patients are different and more diverse. In the present study, the ASPA gene was analysed in 22 unrelated non-Jewish patients with Canavan disease, and 24 different mutations were found. of these,14 are novel, including five missense mutations (E24G, D68A, D249V, C152W, H244R), two nonsense mutations (Q184X, E214X), three deletions (923delT, 33del13, 244delA), one insertion mutation (698insC), two sequence variations in one allele ([10T>G; 11insG]), an elimination of the stop codon (941A>G, TAG-->TGG, X314W), and one splice acceptor site mutation (IVS1 - 2A>T). The E24G mutation resulted in substitution of an invariable amino acid residue (Glu) in the first esterase catalytic domain consensus sequence. The IVS1 - 2A>T mutation caused the retention of 40 nucleotides of intron 1 upstream of exon 2. The results of transient expression of the mutant ASPA cDNA containing these mutations in COS-7 cells and assays for ASPA activity of patient fibroblasts indicated that these mutations were responsible for the enzyme deficiency. In addition, patients with the novel D249V mutation manifested clinically at birth and died early. Also, patients with certain other novel mutations, including C152W, E214X, X314W, and frameshift mutations in both alleles, developed clinical manifestations at an earlier age than in classical Canavan disease.

Current Expressions of American Jewish Identity: An Analysis of 114 Teenagers

This chapter explores the characteristics of 114 American teenagers' Jewish identities using data from the National Study of Youth and Religion (NSYR). The NSYR includes a telephone survey of a nationally representative sample of 3,290 adolescents aged 13 to 17. Jewish teenagers were over-sampled, resulting in a total of 3,370 teenage participants. Of the NSYR teens surveyed, 141 have at least one Jewish parent and 114 of them identify as Jewish. The NSYR also includes in-depth face-to-face interviews with a total of 267 U.S. teens: 23 who have at least one Jewish parent and 18 who identify as Jewish. The following analysis draws upon quantitative data from the 114 teens who identified themselves as Jewish in the face-to-face interviews.

Libro, diaspora e ri-costruzioni identitarie. Per una storia della tipografia sefardita portoghese nell'Italia del Cinquecento

Il lavoro ripercorre le tracce che gli ebrei portoghesi, esuli dopo il biennio 1496-97, lasciarono nel loro cammino attraverso l'Europa. In particolare, l'interesse si concentra sulla breve parentesi italiana, che grazie all'apertura e alla disponibilità  di alcuni Signori, come i Gonzaga di Mantova, i Medici, i Dogi della Serenissima e gli Este, risulta ricchissima di avvenimenti e personaggi, decisivi anche per la storia culturale del Portogallo. L'analisi parte evidenziando l'importanza che ebbe la tipografia ebraica in Portogallo all'epoca della sua introduzione nel Paese; in secondo luogo ripercorre la strada che, dal biennio del primo decreto di espulsione e del conseguente battesimo di massa, porta alla nascita dell'€™Inquisizione in Portogallo. Il secondo capitolo tenta di fare una ricostruzione, il più possibile completa e coerente, dei movimenti degli esuli, bollati come marrani e legati alle due maggiori famiglie, i Mendes e i Bemveniste, delineando poi il primo nucleo di quella che diventerà  nel Seicento la comunità  sefardita portoghese di Amsterdam, dove nasceranno le personalità  dissidenti di Uriel da Costa e del suo allievo Spinoza. Il terzo capitolo introduce il tema delle opere letterarie, effettuando una rassegna dei maggiori volumi editi dalle officine tipografiche ebraiche stanziatesi in Italia fra il 1551 e il 1558, in modo particolare concentrando l'attenzione sull'€™attività  della tipografia Usque, da cui usciranno numerosi testi di precettistica in lingua ebraica, ma soprattutto opere cruciali come la famosa «Bibbia Ferrarese» in castigliano, la «Consolação às Tribulações de Israel», di Samuel Usque e la raccolta composta dal romanzo cavalleresco «Menina e Moça» di Bernardim Ribeiro e dall'ecloga «Crisfal», di un autore ancora non accertato. L'ultimo capitolo, infine, si propone di operare una disamina di queste ultime tre opere, ritenute fondamentali per ricostruire il contesto letterario e culturale in cui la comunità  giudaica in esilio agiva e proiettava le proprie speranze di futuro. Per quanto le opere appartengano a generi diversi e mostrino diverso carattere, l'€™ipotesi è che siano parte di un unicum filosofico e spirituale, che intendeva sostanzialmente indicare ai confratelli sparsi per l'Europa la direzione da prendere, fornendo un sostegno teoretico, psicologico ed emotivo nelle difficili condizioni di sopravvivenza, soprattutto dell'integrità religiosa, di ciascun membro della comunità.