Solis-Cohen family papers, 1808-1990.

Correspondence, diaries, acount books, pamphlets, and other personal and professional materials pertaining to Jacob da Silva Solis and his descendents.

Temple Beth El (Helena, Ark.) records, undated, 1875-2006.

The records of Temple Beth El offer a valuable insight into a small town Southern Jewish community. The community members, composed mainly of German Jews devoted to Reform movement, participated actively in charity work and mutual benefit societies, and maintained a close relationship with Jewish communities throughout the South. Contributors to the Southern economy, their synagogue activities often reflect their business interests; a bale of cotton was once used in a fundraising auction. The strength of their Jewish commitment is reflected in their efforts to keep the synagogue active, despite difficulties in hiring and maintaining Rabbis for the pulpit.

Louis Kraft papers undated, 1914-1975.

Correspondence, memoranda, minutes, reports, official documents and other similar materials pertaining to Kraft's long career in Jewish Social Service at the JWB, the JDC and related organizations.

Temple Israel Boston, Massachusetts collection, 1924-1996

Temple Israel was founded as Congregation Adath Israel in 1854 when a group of German Jews broke from Congregation Ohabei Shalom. The congregation was also known as the Pleasant Street Synagogue. In 1859, the congregation purchased cemetery land in Wakefield, Massachusetts. The synagogue was, and remains, a Reform congregation, and has been home to well known Rabbis, including Joshua Loth Liebman and Roland B. Gittelsohn. This collection contains flyers, newsletters, pamphlets, sermons and a yearbook.

Mount Scopus Lodge Malden, Massachusetts collection, 1930-1940, 1942

Mount Scopus Lodge in Malden, Massachusetts was a Masonic Lodge established in 1930 by Bertram E. Green and George Kramer. Named for the mountain from which Roman legions and crusaders conducted their assaults on Jerusalem, the Lodge had a strong following in the first ten years of their existence. This collection contains by-laws, concert programs, and a booklet with a historical sketch.

Temple Mishkan Tefila Boston, Massachusetts collection, 1922-1996

Congregation Mishkan Tefila was founded in 1858 as Mishkan Israel, and is considered to be the oldest conservative synagogue in New England. Its founding members were East Prussian Jews who separated from Ohabei Shalom, which was predominately Polish at the time. In 1894, Mishkan Israel and another conservative synagogue, Shaarei Tefila, merged to form Congregation Mishkan Tefila. The synagogue moved its religious school to Walnut Street in Newton in 1955, and began planning for a new building in Chestnut Hill on Hammond Pond Parkway. The groundbreaking ceremony was on November 13, 1955. In 1958, services were held for the first time in the new synagogue building. This collection contains plays, annual reports, programs for events and dinners, and newsletters.

Temple Beth El Providence, Rhode Island collection, 1940-1969

In 1916, the Jewish community of Boston established Beth Israel Temple Beth-El, located on the East Side of Providence, dates back to 1849, with the creation of the group "Sons of Israel." On September 10, 1849, Solomon Pareira, Leonard Gavitts and Morris Steinberg were granted an acre of land along the New London Turnpike (now Reservoir Avenue) to establish a cemetery. In 1854, the Congregation of the Sons of Israel and David was established, leading to president Solomon Pareira's deeding of the cemetery land in 1857 for the sole utilization of the congregation. This collection contains programs, sermons and newsletters. Although the congregation was originally Orthodox, it affiliated with the Union of American Hebrew Congregations (Union for Reform Judaism) in 1877.

Max Michel Collection. 1933-1986 Bulk dates: 1933-1937

The bulk of the collections consists of correspondence from the 1930s relating to Michels’s job applications in the U.S. in different academic institutions and activities of the Hilfsverein der Juden in Deutschland. Also included is a 36 p. typescript, ‘Geschichte der Familie Wertheimer’; pamphlets by Juda Magnes and Kurt Blumenfeld on the university in Jerusalem; as well as family trees.

Kriegs-Tagebuch 1914-1917

World War I diary of the physician Nathan Wolf

Eva Stroh Family Collection 1860-2005 Bulk: 1912-1950

The Eva Stroh Family Collection provides material on the lives and family history of members of the Sondheimer and Stroh families. The collection consists of numerous photos and several photo albums, family trees, official documents, correspondence, published articles and clippings and some notes, a notebook documenting cultural activities and some daily calendars.

Patriarkkana ikuisuuden performanssissa : Maskuliinisuuden ja miehen ruumiillisuuden rakentuminen mormonien Duties and Blessings of the Priesthood -opetuskäsikirjassa

The material I analyze for my master's thesis is a teaching manual used by the Mormons (the Church of Jesus Christ of Latter-day Saints), called "Duties and Blessings of the Priesthood". This work includes numerous lesson plans, each one with a separate topic. The manual is intended especially for teaches, but can also be used for individual study. The main target of my research is to find out how men and their bodies are constructed in the manual. Prescriptive texts together with narrative stories and illustrations create a multifaceted picture of Mormon notions of masculinity and corporeality. I approach my research material from a constructivist perspective. I build my interpretative reading upon Critical Discourse Analysis. I am especially interested in how the manual interprets and understands connections between gender, embodiment and religion. I understand gender in Judith Butler's terms, as a performance of styled and repeated gestures. Some of the discussions I raise in my work draw upon the disciplines of Critical Men's Studies and Sociology of Religion. In Mormonism, gender is thought to be an elementary part of human ontology. It is an eternal trait inherited from God the Father (and God the Mother). The place of men in Mormon cosmology is determined by their double role as patriarchs, fathers and priests. The main objective of mortal life is to gain salvation together with one's family. The personal goal of a Mormon man is to one day become a god. Patriarchs are responsible for the spiritual and material well-being of their family. The head of a household should be gentle and loving, but still an unconditional authority. In the manual, a Mormon man is depicted as a successor of mythical and exemplary men of sacred history. The perfect and sinless body of Jesus Christ serves as an ideal for the male body. Mormon masculinity is also defined by priesthood - the holy power of God - which is given to practically all male Mormons. Through the priesthood, a Mormon man serves as the governor of God on Earth. The Mormon priest has the authority to bind the immanent and the transcendent worlds together with gestures, poses and motions performed with his body. In Mormonism, the body also symbolizes a temple or a space where the sacred meets the profane. Because the priesthood borne by a man is holy, he has to treat his body accordingly. The body is valuable in itself, without it one cannot be saved. Men are forbidden of polluting their bodies by using stimulants or by having sexual relations out of wedlock. A priesthood holder must uphold healthy habits, dress neatly, and conduct himself in a temperate manner. He must also be outgoing and attentive. The manual suggests that a man's goodness or wickedness can be perceived from his external appearance. The Church of Jesus Christ of Latter-day Saints is a hierarchical and man-led organisation. The ideals of gender and corporeality are set by a homogenous priesthood leadership that consists mainly of white heterosexual American men. The larger Mormon community can control individual men by sanctioning. Growing as a Mormon man happens under the guidance of one's reference group.

Mean-field theories of Hubbard and t-J models

We report novel results obtained for the Hubbard and t-J models by various mean-field approximations.

Social Life of Captive Asian Elephants (Elephas maximus) in Southern India: Implications for Elephant Welfare

Asian elephants in the wild live in complex social societies; in captivity, however, management often occurs in solitary conditions, especially at the temples and private places of India. To investigate the effect of social isolation, this study assessed the social group sizes and the presence of stereotypies among 140 captive Asian elephants managed in 3 captive systems (private, temple, and forest department) in Tamil Nadu, India, between 2003 and 2005. The majority of the facilities in the private (82%) and temple (95%) systems held a single elephant without opportunity for social interaction. The forest department managed the elephants in significantly larger groups than the private and temple systems. Among the 3 systems, the proportion of elephants with stereotypies was the highest in temple (49%) followed by private system (26%) and the forest department facility (6%); this correlates with the social isolation trend observed in the 3 systems and suggests a possible link between social isolation and abnormal elephant behavior separate from other environmental factors. The results of this study indicate it would be of greater benefit to elephant well being to keep the patchily distributed solitary temple and private elephants who are socially compatible and free from contagious diseases in small social groups at ocommon elephant houseso for socialization.

Archaeometric evidence for the authenticity of the Jehoash inscription tablet

A gray, fine-grained arkosic sandstone tablet bearing an inscription in ancient Hebrew from the First Temple Period contains a rich assemblage of particles accumulated in the covering patina. Two types of patina cover the tablet: a thin layer of black to orange iron-oxide-rich layer, a product of micro-biogenic processes, and a light beige patina that contains feldspars, carbonate, iron oxide, subangular quartz grains, carbon ash particles and gold globules (1 to 4 microns [1 micron = 0.001 millimeter] in diameter). The patina covers the rock surface as well as the engraved lettering grooves and blankets and thus post-dates the incised inscription as well as a crack that runs across the stone and several of the engraved letters. Radiocarbon analyses of the carbon particles in the patina yield a calibrated radiocarbon age of 2340 to 2150 Cal BP. The presence of microcolonial fungi and associated pitting in the patina indicates slow growth over many years. The occurrence of pure gold globules and carbon ash particles is evidence of a thermal event in close proximity to the tablet (above 1000 degrees Celsius). This study supports the antiquity of the patina, which in turn, strengthens the contention that the inscription is authentic.

El inédito Ms. BNM 17.806 y los itinerarios de la Sagrada Escritura : edición y estudio de un texto ignorado

Resumen: El Ms. 17.806 de la Biblioteca Nacional de Madrid, titulado Descripción y destrucion de la ciudad y templo de Jerusalem. Los viajes y caminos que hizieron los Santos Patriarcas, Profetas, Reyes, Cristo Señor Nuestro, su Madre Santissima y los Apostoles mencionados en la Sagrada Escritura; con una breue declaracion de los pesos, medidas y monedas antiguas hebreas, griegas y romanas reduzidas a las nuestras, es un curioso libro de viajes que permanece inédito y del que casi nada se sabe. Presentamos en esta oportunidad las características generales del texto, las particularidades de la edición que estamos realizando y los posibles modelos literarios subyacentes.