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This thesis embraces a cross-disciplinary approach to the examination of Jewish body culture, and integrates aspects of Jewish studies with new theories of gender and visual culture, thus contributing specifically to the field of Jewish body culture in relation to the visual arts. It demonstrates that at the fin de si??cle the Zionist artist, Ephraim Moses Lilien, integrated Nordau's concept of 'Muscular Jewry' and Buber's notion of a 'Jewish Cultural Renaissance' in order to figure the 'New Jew'. It establishes that Lilien's figuring of 'Muscular Jewry' as a visibly athletic, explicitly heterosexual, male body, bearing Jewish distinction, was developed as a crucial strategy to overcoming the twin dilemmas of Jewish alterity: antisemitism and assimilation. By proving that Lilien's art serves as a crucial model for both regenerating the Jewish male body and resisting antisemitic projections of decadence and degeneracy, this thesis expands upon current scholarship. It applies Margaret Olin's theory of ' visual redemption' to Lilien's figuring of the 'New Jew' and Daniel Boyarin's articulation of Homi Bhaba's Post-Colonial theory of mimicry as imitation, inversion and resistance to determine how Lilien's images functioned as an art of resistance against the dominant Christian European culture. By demonstrating how Lilien drew upon the modern and rebellious Jugendstil to figure the 'New Jew' and produce a new, defiant and authentic Jewish visual culture, this thesis proves he transformed the image of the diaspora Jew into the New Hebrew or Israeli tsabar, forty years before it became part of Israeli identity. Nevertheless, this thesis also uncovers the double-binded predicament inherent to Lilien's quest; despite his attempt to use mimicry of the athleticised, hyper-masculine, genetically pure, normative body as a strategy to resist antisemitic rhetoric and invert its projection, the closest parallel to Lilien's figure of 'Muscular Jewry' remained this same image which became instrumental to eugenic campaigns across Europe, particularly in Nazi Germany. Ultimately what is exposed by this thesis is the illusion underpinning Lilien's figuring of the 'New Jew'; that the Christianised Eurocentric body culture, designed to eradicate decadence, degeneration and Semitism, could resolve the problematic struggle for a Jewish national identity.

Thesis (Ph. D.)--University of Chicago, Dept. of History, Mar. 2004. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph. D. in History of Art)--University of California, Berkeley, Fall 2003. / Includes bibliographical references. Also available on the Internet.

Habilitationsschrift--Technische Universität Berlin, 1975. / Includes indexes. Includes bibliographical references (p. 263-274).

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The pivot around which the controversy over the Board's political policy revolved was the question whether a collective Jewish attitude towards the government's racial policies should be formulated, or whether this was the province of individual Jewish protest. Stemming from this was the question of the extent of communal responsibility towards the individual who had fallen afoul with the law in expressing his protest. The complexity of formulating policy was exacerbated by the trauma of the 1930's and 1940's where the National Party and its leadership espoused a radical anti-Semitic ideology and a pro-Nazism policy. Added to this was the very real sympathy felt for the aspirations of survival of the Afrikaner People, conflated by a revulsion and antipathy towards the measures the nationalist Government took to attain this end. The solution hit upon by the Board was a policy of 'neutrality' in the political area. This dissertation is an attempt to highlight the problems with which the Board grappled and its central concerns in formulating policy vis-a-vis the political issues that were at the centre of the political life of South Africa. The study follows the evolvement of the policy of collective non-involvement from the 1950s and the gradual evolution it underwent in the 1970s and 1980s towards a commitment and a responsibility to openly and publicly speak out on the moral aspects of Apartheid. In view of the above, the thesis begins in 1930 with the promulgation of the Quota Act, which initiated the new antisemitic policies of the National Party, until 1978. The epilogue ends 1985 when the Board of Deputies abandoned its policy of neutrality towards the political arena, when the 33rd National congress of the Jewish Board of Deputies, passed a resolution condemning the Policy of Apartheid, thus adopting a collective stance towards the government's racial policies. Although this stance was in line with the views prevalent in the white community, it signalled a giant step in the Board of Deputies' drive to abandon its policy of accommodation towards the NP government and Nationalist forces. / Thesis (Ph.D.)-University of Natal, Durban, 1995.

ISRAELITE INTERACTIONS WITH GENTILES IN THE OLD TESTAMENT AND THE IMPLICATIONS REGARDING MISSIONS Nancy Jane Eavenson, Ph.D. The Southern Baptist Theological Seminary, 2011 Chair: Dr. Russell T. Fuller This dissertation examines the missional implications of teaching regarding Israelite interactions with Gentiles found in the Hebrew Scriptures. Chapter 1 defines what is meant in this study concerning mission and Israelite interactions with Gentiles. In addition, foundation is laid for the study by detailing presuppositions, history of perspectives on the topic, and the methodology. Chapter 2 surveys the witness present in the Hebrew Scriptures concerning God's expectations for Israel's interactions with Gentiles. First, principles are highlighted for interactions from the Torah narratives and legislation. Next principles are identified in passages outside of the Torah. Finally, principles are outlined that are derived from key phrases and overall themes spanning the entire body of Hebrew Scriptures. Chapter 3 studies specific examples of Israelite and Gentile interactions throughout the Hebrew Scriptures. Analysis is provided of the interactions in view of the foundational principles identified in chapter 2. Chapter 4 examines how the intertestamental Jews interpreted and applied teaching from the Hebrew Scriptures concerning their interactions with Gentiles. Primary attention is given to the Jewish writings of the Apocrypha, Pseudepigrapha, Josephus, and the Tannaim with references to NT opinion. Chapter 5 synthesizes the data from the Hebrew Scriptures and intertestamental witness and draws conclusions about God's intention for Israel in relation to the Gentiles. In addition, observations are made concerning Israel's application of principles from the Hebrew Scriptures concerning their interactions with Gentiles. Finally, implications of the study are drawn for current application. This work maintains that although many Israelites in the Hebrew Scriptures were unaware of God's intention for mission to Gentiles, some existed who understood God's desire and cooperated with God's mission. In addition, during the intertestamental period while many Jews failed to understand and act on God's mission to have His name glorified by Gentiles, others felt called to intentionally interact with Gentiles and actively sought to bring Gentiles to know and worship Yahweh as God.

The Jewish group offers a picture different in certain ways from other racial and ethnic minorities in Montreal and in Canada. The main period of its history in Canada begins about 1900. In Montreal a small, compact nucleus of Jewish population in the nineteenth century has expanded and developed into a large, comparatively heterogeneous and widely scattered, yet solidly integrated, self-conscious community. The changing ecological pattern of the Jewish community is traced, in relation to the growth of the city of Montreal as a whole. Informal habits, as well as formal structures, reveal the differences in adjustment and assimilation between different elements within the Jewish community, these differences being shown to coincide rather closely with those of successive areas of settlement in the city. Complete assimilation has been achieved by few, if any, of the members of this community; the completely unassimilated type is likewise practically non-existent.

The objective of this study was to determine whether formal, primary education could increase the level of ethnicity in children. One hundred Jewish children completing grade 6, and their parents, were measured on a series of instruments designed to evaluate their level of ethnic identity. Half the children had received their full education in private, parochial schools, while the other half had attended public, secular schools. The two samples were further sub-divided so that each sample consisted of 25 children of Ashkenazi descent and 25 of Sephardi descent. The data were subjected to a multivariate analysis of covariance wherein the variance attributable to the parents was partialled out. The results indicated that formal, parochial education does not effect an increase in the level of ethnicity, and that parental and community factors are the primary determinants of a child's ethnic identity. The results also demonstrate that the Sephardi children, despite their affinity to the Jewish people, have a less positive image of the Jewish community when compared to the Ashkenazi majority. The Conflict Theory model, which views the school as a mirror of the forces in society at large, was seen as the best explanation of the data.