O objetivo dessa reflexão é realizar a análise acerca da inserção de um novo agente no campo judaico, suas relações dentro desse campo e também com a metrópole. Um ex- pastor da Assembleia de Deus e fiéis de instituições pentecostais e neopentecostais passam a se identificar como bnei anussim, isto é, afirmam-se descendentes dos judeus forçados a se converter na Inquisição. Após as tentativas fracassadas de reconhecimento da identidade judaica perante as autoridades rabínicas, criam a sinagoga Beith Israel, no bairro de São Mateus, periferia de São Paulo. Lá, praticam o judaísmo, conforme seus próprios esquemas de percepção, ortodoxo. O universo empírico compreende a sinagoga dos ditos anussim, lideranças religiosas judaicas, especialistas religiosos do campo religioso de São Mateus e moradores do bairro. A metodologia consistiu na análise das interações existentes entre os agentes e suas produções discursivas, além da realização de etnografias para coletar dados qualitativos. A dinâmica existente entre a prática judaica dos autodenominados anussim e a lógica específica do bairro é essencial para compreender o fenômeno religioso em questão, pois os dois fatores mantém uma relação dialética. / The aim of this study is the analysis of a new agents entry at the judaic field and his relations inside this field and with the city. An ex-priest from Assemblies of God and others starts to identify himself as bnei anussim, in other words, descendents of jews who were forced to convert to christianity during the Inquisition. They try to be recognized by jewish authorities, but the attempt fails. After that, they created their own synagogue Beith Israel, at Sao Mateus neighborhood, a poor suburb area in Sao Paulo. There, they practice Orthodox Judaism, according to their own way of perception. The empiric universe consists in the anussims synagogue, jewish religious authorities, religious specialists of the religious field of Sao Mateus and habitants of the neighborhood. The methodology consisted in the analysis of the interaction between the agents and their discursive productions. Besides, the ethnographic research was used to gather qualitative data. The dynamic among the jewish practices and the neighborhoods logic is essential to comprehend the religious phenomenon, because these two factors are understood in terms of a dialectical relationship.

Dans un contexte largement plus inclusif qu’oppressif, la communauté juive nouvellement réadmise depuis 1656 s’installe, se forme et se construit tout au long du XVIIIè siècle à Londres : au groupe de Crypto-Juifs fragilisé par les persécutions de l’Inquisition et qui trouve là la promesse d’un nouveau départ et de nouvelles espérances, se joint un flot d’immigrants d’Europe de l’Est, qui ne cesse d’enfler. Avec quelques marchands et financiers prospères, et une grande majorité de familles vivant plus difficilement de l’artisanat, du colportage, de l’usure ou de la charité, les deux congrégations fondent leurs institutions religieuses, éducatives, caritatives, voire politiques, et tâchent de s’intégrer dans une société aux valeurs de laquelle elles s’avèrent particulirement perméables. La question du maintien de l’identité juive se pose dès lors avec force, soulevant les problèmes d’acculturation et d’assimilation, voire de conversion. / In a largely more inclusive than oppressive environment, the newly reaccepted Jewish community sets up and builds up in London, during the course of the eighteenth century: a stream of eastern-Europe immigrants which never stops swelling, adds up to the small group of Crypto-Jews, weakened by the persecutions of the Inquisition, which finds here the promise of a fresh start, and new hopes. With a few prosperous mer-chants and financiers and a vast majority of modest individuals, earning a small living as craftsmen, pedlars, usurers or depending on charity, the two congregations found their religious, educational, charitable, and even political institutions, and try to inte-grate in a society to the values of which they prove to be particularly permeable. The question of the preservation of the Jewish identity arises, bringing up the problems of acculturation, assimilation and conversion.

L’identité juive n’a cessé de faire l’objet d’un questionnement, depuis la découverte des premiers témoignages archéologiques attribués aux « proto-Israélites » de l’Âge du Fer jusqu’aux discussions récents sur l’attribution de la nationalité dans l’actuel État d’Israël. L’élément commun de cette histoire plurimillénaire réside dans le nom « Israël ». Conçue à rebours d’une lecture statique du texte biblique, la thèse propose donc une histoire des différents ethnonymes du peuple élu (Israël, Juifs/Judéens, Hébreux). Menée à partir de sources archéologiques, épigraphiques et littéraires, l’enquête vise à évaluer l’apport de la tradition juive à la construction des notions de peuple et d’appartenance, qui, à travers l’héritage chrétien, conduirons à l’élaboration du concept moderne d’État-nation. La Bible, le Livre, ne constitue pas seulement une source à la fois textuelle et historique pour l’orientaliste, mais également une tradition à partir de laquelle on peut interroger le regard des sociétés sur elles-mêmes et les relations qu’elles entretiennent. / Jewish identity has always been a highly disputed topic, at least since the archaeological discovery of the so-called Iron Age “proto-Israelites” until the recent debates about the relationship between being a Jew and an Israeli citizen in the modern state of Israel. Notwithstanding a three thousand years old history, both Ancients and we continue to use the name “Israel”. Adopting a diachronic approach to the biblical text, this thesis retraces the history of the different ethnonyms related to the “chosen people” (Israel, Jews/Judeans, and Hebrews). Encompassing archaeological, epigraphic and literary evidences, the research reassesses the role played by Jewish tradition in the development of concepts such as “peoplehood” and “group identity” that, through the Christian heritage, will result in the modern concept of Nation-State. Thus, the Bible, the Book, can be not only a source for the orientalist but also a useful tradition that may help us to a better understanding of our societies and the relationships they maintain with each other.

The objective of my dissertation is an analysis of selected passages from the Book of Zohar. The selected texts are analyzed from the synchronic and diachronic point of view. The synchronic approach consists of detailed grammatical study of all contained lexical units and its result is a Czech translation that reflects the interpretative variations as well. The diachronic approach incorporates Czech translation of important rabbinical commentaries and scientific discourse on analyzed themes. My dissertation gives a discussion of the nature of zoharic Aramaic and its literary sources. The scientific question is an evaluation of Moses de-Le'on's success rate in his endeavor to imitate the Aramaic of Targum Onkelos.

The colorectal cancer (CRC) incidence in Ashkenazi Jews has been found to be highest of any ethnic group in the world (Feldman, 2001). It is currently unclear how culture and religion influence health behaviors of U.S. Ashkenazi Jews, as well as what other socio-cultural factors influence AJ women's attitudes towards CRC risk and screening practices. This study aimed at exploring and describing the cultural and religious influences on health behaviors and beliefs related to CRC in Ashkenazi Jewish women. Research participants included seven key informants (rabbis) and forty-two Ashkenazi Jewish women ages 50 and up. Methods included in-depth, qualitative interviews and focus groups. The study also utilized a demographic survey which included questions about baseline knowledge of colorectal cancer in Ashkenazi Jews, and a ten-item American Cancer Society's Questionnaire on Experiences with and Attitude toward CRC Screening. Participants were recruited from Tampa synagogues and community using non-probabilistic sampling. Results revealed only 5% of participants were aware of the increased prevalence of colorectal cancer in Ashkenazi Jews; still, most participants (88%) were up to date on colorectal cancer screening. Judaic purity laws did not resonate with many participants, and for those who did follow them, they did not take a view of bodily functions as being impure. A consistent description of a 'Jewish way' of looking at health emerged, involving both the push for education, which increases knowledge about and access to healthcare, as well as the core Jewish tenet of the infinite value of life. No significant differences were found among the screening practices of the three self-identified denominations, and only breast and cervical cancer screening were found to be significantly different between those who have ever had a CRC screening and those who have not. Recommendations highlight the need for future research in this area including larger samples, further exploring core Jewish tenets as related to health behaviors in this population, partnering with the Jewish community for interventions, and addressing ways to better track CRC incidence, mortality and screening in this population in order to raise awareness.

No description available.

No description available.

Project report (D. Min.)--George W. Truett Theological Seminary, Baylor University, 2004. / Includes bibliographical references (leaves 110-112).

Thesis (M.A.)--Baylor University, 2005. / Includes bibliographical references (p. 177-198).

Originally presented as the author's Thesis--Passau, 2006. / Includes bibliographical references (p. 352-370).