105 resultados para Fandering Jew.
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v.6. The deuce is in him / by George Colman. Edgar and Emmeline / by John Hawkesworth. Richard Coeur de Lion / [by M.J. Sedaine] The maid of the Oaks / by John Burgoyne. Tom Thumb / [by Henry Fielding] The doctor and the apothecary / [by James Cobb] The first floor / [by James Cobb] The adopted child / by Samuel Birch. The farm house / [by Charles Johnson]--v.7. Lodoiska / by J.P. Kemble. Ways and means / by George Colman. The school for authors / by John Tobin. Midas / [by Kane O'Hara] The waterman / by Charles Dibdin. The author / by Samuel Foote. The old maid / [by Arthur Murphy] The miller of Mansfield / by Richard Dodsley. Comus / altered from John Milton.
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"Robert Drummond, electrotyper and printer, New York"--T.p. verso. Reference: Livingston, F.V. Kipling, 79 Reference: Stewart, J.M. Kipling, 99 The Lang men o' Larut -- Reingelder and the German flag -- The wandering Jew -- Through the fire -- The finances of the gods -- The amir's homily -- Jews in Shushan -- The limitations of Pambe Serang -- Little Tobrah -- Bubbling Well Road -- The city of dreadful night -- Georgie Porgie -- Naboth -- The dream of Duncan Parrenness -- The incarnation of Krishna Mulvaney -- The courting of Dinah Shadd -- On Greenhow Hill -- The man who was -- The head of the district -- Without benefit of clergy -- At the end of the passage -- The mutiny of the mavericks -- The mark of the beast -- The return of Imray -- Namgay Doola -- Bertran and Bimi -- Moti Guj - mutineer.
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In the name of friendship.--Was Chet Smalley honest?--The medicine keg.--The throw-away dance.--Jake Hoover's pig.--A gun trade.--The whiskey peddler.--The post-office at Wolftail.--Jew Jake's Monte.--At the bar.--Pap's pinto.--The bullet's proof.--The Indian's god.--Bravery.--What followed a sermon.--Cranks.--The flying Dutchman.
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Vicaire, G. Livres du 19. s.,
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Text dt., engl. u. frz.
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People of the Jewish faith base their belief on the written word of the Torah. Presented in this paper are fine artists that produce work within these laws. The Torah sets guidelines for life and morality. The belief system within this domain is that visual images have an impact on the viewers, and artists are accountable for what they produce. This is in opposition with art education, where freedom of expression takes precedence over morality. The results of this study will form the basis for a curriculum for the community college. The researcher's area of inquiry is directed to painting and sculpture made by artists of the Jewish faith who follow the Torah, meaning those who are observant of their faith and practices. Their skills and perceptions will be presented to educate the viewer about their visions. The research questions were posed to rabbinical authorities and artists in order to establish a clear and defined statement of what the Jewish law is regarding the fine arts. The evidence presented was obtained by questionnaires, personal interviews, articles, and opinions from Jewish scholars. Four rabbis were selected based on their erudition on Torah law, and their strong leadership positions in Jewish educational institutions. The ten artists were selected based on recommendations from art historians, and art and gallery directors. The artists and the rabbis were mailed questionnaires, which was followed by an interview. The conclusion from this study is that fine artists are encouraged to use their talents, this is supported by the Torah text, and rabbinic explanation. The restriction for the Jewish artist is in making a replication of a realistic full-scale figure, making a visual rendition of G-d, a nude, or violent image. Art is made by the observant Jew with the intention of enhancing the world with visions inspired by their belief in the Torah. A crucial belief in Judaism is that there is but one G-d, and all man-made images should reflect the majesty of G-d's creations.
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by John Udall ; Carefully corrected, and many faults amended which were found both in the Latine and English copies By a Jew Rabine
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This thesis comprises a comparative analysis of the works the Irish author Edna O’Brien and her contemporary and friend, the Jewish-American author Philip Roth. It investigates the striking biographical, textual and stylistic symmetries between two writers from very different cultures and literary traditions. The thesis begins with the, until now, undetected intertextual nexuses between Roth’s fiction and O’Brien’s. These allusions significantly alter the readings of a number of their novels, while at the same time indicating wider transatlantic frames of reference now apparent in their work. O’Brien has, since the beginning of her career, been in frequent correspondence with all of the pre-eminent Jewish-American authors of her time, and her work conducts a dialogue with key Jewish-American texts. Conversely, Roth’s fiction—like O’Brien’s, obviously indebted to Joyce—has frequently alluded to other seminal Irish authors. The literary and personal relationship of Roth and O’Brien symbolize myriad links between Jewish and Irish literary cultures. In O’Brien’s (and wider Irish) fiction, the Jew is often positioned as an exotic but dangerous “Other”. Equally, throughout the Jewish canon Irish Catholics are frequently employed as foils. Roth and O’Brien investigate difference by depicting relationships that cross these boundaries. Through understanding the complex interrelations at play between the fiction of Roth and O’Brien, and between their work and that of a wider pantheon of Irish and American writers, this thesis will reposition both as transnational authors while developing a culturally sensitive, textually nuanced account of their transatlantic literary relations.
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According to Tilly, two laws shaped the process of transformation undergone by Western European societies since the Peace of Westphalia until the end of the 20th century: their increasing inner homogenisation and their growing heterogeneity between them. Cultural inner homogenisation affected, fi rst, those ethnic groups living within the territories of the said states. The second phase of homogenisation impinged on those groups that immigrated after World War II. This process followed different models according to the country considered, but the 1973 oil crisis revealed their general lack of success. During the last quarter of the 20th century and onwards, these European societies have been altered by two progressive and contradictory global logics: a process of cultural homogenisation at the world level (rather than society level) and a process of cultural re-creation led by those groups with an immigrant background, who have reacted against their integration shortcomings by searching for new sources of social and personal esteem in their respective cultural and religious traditions. This paper seeks to clarify these processes from a social differentiation and political representation theory perspective. The latter becomes indispensable, as the said processes have happened in a context in which the structure of relations (i.e. communication) between civil society and the democratic political sphere have experienced a radical crisis. In this way, the complex relations that exist between civil society, culture, religion and politics in these Western European societies are depicted.
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Deeply conflicting views on the political situation of Judaea under the Roman prefects (6-41 c.e.) have been offered. According to some scholars, this was a period of persistent political unrest and agitation, whilst according to a widespread view it was a quiescent period of political calm (reflected in Tacitus’ phrase sub Tiberio quies). The present article critically examines again the main available sources –particularly Josephus, the canonical Gospels and Tacitus– in order to offer a more reliable historical reconstruction. The conclusions drawn by this survey calls into question some widespread and insufficiently nuanced views on the period. This, in turn, allows a reflection on the non-epistemic factors which might contribute to explain the origin of such views.
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Las más elementales exigencias de rigor crítico e independencia siguen a menudo sin cumplirse hoy en día en la reconstrucción histórica de la figura del judío Yeshua ben Yosef (Jesús el galileo), en parte porque el carácter inconsistente de las fuentes evangélicas no es tomado en serio. El presente artículo analiza las incongruencias de los relatos de la pasión, muestra en ellos los indicios de un proceso de despolitización, y señala el carácter insostenible de varias afirmaciones clave de muchos historiadores contemporáneos sobre el predicador galileo.
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En este artículo se presenta una visión panorámica de la situación actual del judaísmo así como de los principales problemas y desafíos que afronta en la actualidad. De manera especial se reflexiona sobre el concepto de identidad judía, pues son muchas y diferentes las respuestas a las preguntas ¿quién es judío? y ¿qué significa ser judío?
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Der folgende Beitrag beschreibt am Beispiel einer akademischen Begegnung mit Israelis und Palästinensern Dialogarbeit zur Überwindung von Vorurteilen und Feindbildern. Durch solche Begegnungen können monolithische Schwarz-Weiß-Denkstrukturen überwunden werden. Das Zuhören beim Erzählen persönlicher Lebensgeschichten kann Empathie auslösen und eigene monolithische "Narrative" in Frage stellen. Beim didaktischen Konzept solcher Dialogprozesse ist auf den Aspekt der Nachhaltigkeit besonderer Wert zu legen. (DIPF/Orig.)
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This article deals with Modiano’s characters, tackling them from the concept of «paria», taken not only as a synonym of jew, but also as a synonym of foreigner, with the aim of, on the one hand, highlighting the relationships between this characters and the European times and spaces recalled in the texts, and, on the other hand, prouving how the latters have an exemplary interest in the sense that they evoque a crucial element of the European identity: the fact that, in the interwar period , it was remade and rebuilt by the internal and permanent migration flows
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Rezension von: Gerard Kahn: Janusz Korczak und die jüdische Erziehung. Janusz Korczaks Pädagogik auf dem Hintergrund seiner jüdischen Herkunft. Deutscher Studien Verlag 2. Aufl. 1993, 164 S.