Thesis (Ph. D)--University of London, 1972. / Includes texts in Arabic. "September 1972." Includes bibliographical references (p. 326-333).

Thesis (Ph. D.)--ha-Universiṭah ha-ʻIvrit, Jerusalem, 1982. / Abstract in English. Title on added t.p.: The central organisation of the German Jews in the years 1933-1945. Bibliography: p. 1-19 (3rd group).

Thesis (doctoral)--Universität, München, 2008. / Includes bibliographical references.

The author's thesis, first issued on microfilm in 1954, now brought up to date. / Includes bibliography.

Thesis (MPhil)--University of Stellenbosch, 2006. / On title page: MPhil (Ancient Cultures). Bibliography. Also available via the Internet.

Thesis (B.A.)--Haverford College, Dept. of Religion, 2006. / Includes bibliographical references.

Thesis (Ph. D.)--University of Texas at Austin, 2006. / Vita. Includes bibliographical references.

The purpose of this research was to investigate the interrelationships between marital adjustment, group commitment, religiosity and attitude to divorce in the Jewish group. It amounted to a within group empirical study of the Jewish community of Cape Town. Research, to date, has focused on marital stability where researchers have found that Jews have lower divorce rates than the general population. The present study attempted to assess the psycho-social outcomes of group commitment in the form of marital adjustment, thus bridging the gap between marital quality and marital stability in the Jewish group. On a wider level, the purpose of this research was to assess whether a social structural framework, utilizing the concept of social integration, is a perspective that can be used in explaining variations in marital adjustment. The following were the findings of the research : Religiosity was correlated to group commitment but not to marital adjustment; group commitment was correlated to marital adjustment; a negative attitude to divorce was not correlated to marital adjustment, group commitment or religiosity.

This paper applies the ethnic boundary making theory developed by Andreas Wimmer to understand the maintenance of Jewish ethnic identification in Sweden, as expressed in thirteen interviews with Swedish Jews. Wimmer’s theory holds that ethnic conflict and persecution routinizes and entrenches perceptions of ethnic difference; I argue that the antisemitic persecutions of the 20th century has entrenched the perception of the ethnic distinctiveness of Jews among Jews themselves. These persecutions also contribute to alienation from Swedish society, which does not share the same historical identity and frames of understanding. These factors in turn motivate the participants to maintain the ethnic boundary between Swedes and Jews and guard it against assimilation. Ethnic consciousness also motivates Jews to endow the category of “Jewish” with cultural content, sometimes having previously lacked knowledge of Jewish culture; the cultural distinctiveness of Jews is thus shown to partly be a result of the ethnic boundary between Jews and others, and not just an explanation for that boundary. However; the participants are generally not prepared to restrict the choice of romantic bonds to fellow Jews; since social closure is required to maintain ethnic boundaries (as stressed by Wimmer), this puts the participants in a contradictory situation.

Bibliography: pages 366-388. / Historians of South African Jewry have depicted antisemitism in the 1930s and early 1940s as essentially an alien phenomenon, a product of Nazi propaganda at a time of great social and economic trauma. This thesis argues that antisemitism was an important element in South African society long before 1930 and that the roots of anti-Jewish outbursts in the 1930s and early 1940s are to be found in a widely-shared negative stereotype of the Jew that had developed out of an ambivalent image dating back to the 1880s. By then two embryonic but nevertheless distinctive images of the Jew had evolved: the gentleman - characterised by sobriety, enterprise and loyalty - and the knave, characterised by dishonesty and cunning. The influx of eastern European 'Peruvians' in the 1890s and the emergence of the cosmopolitan financier at the turn of the century further contributed towards the evolution of an anti-Jewish stereotype. By 1914, favourable perceptions of the Jew, associated mainly with the acculturated Anglo-German pioneer Jews, had eroded substantially and the eastern European Jew by and large defined the essence and nature of 'Jewishness'. Even those who separated the acculturated and urbane Jew from the eastern European newcomer exaggerated Jewish power and influence. Herein lay the convergence between the philosemitic and the antisemitic view. War-time accusations of avoiding military service, followed by the association of Jews with Bolshevism, consolidated the anti-Jewish stereotype. In the context of the post-war economic depression and burgeoning black radicalism, the eastern European Jew emerged as the archetypical subversive. Thus the Rand Rebellion of 1922 could be construed as a Bolshevik revolt. As eugenist and nativist arguments penetrated South African discourse, eastern European immigrants were increasingly perceived as a threat to the 'Nordic' character of South African society as well as a challenge to the hegemony of the English mercantile establishment. Nevertheless antisemitism in the crude and programmatic sense was rejected. The 1930 Quota Act ushered in a change and heralded the transformation of 'private' antisemitism into 'public' antisemitism. While this transformation was clearly related to specific contingencies of the 1930s, this thesis argues that there is a connection and a continuity between anti-Jewish sentiment, as manifested in the image of the Jew prior to 1930, and anti-Jewish outbursts and programmes of the 1930s and early 1940s. In short, anti-Jewish rhetoric at this time resonated precisely because a negative Jewish stereotype had been elaborated and diffused for decades.