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Journal articles on the topic 'Jewish physicians in fiction'

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Published: 4 June 2021
Last updated: 11 February 2022

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1

Berger, Alan L. "AMERICAN JEWISH FICTION." Modern Judaism 10, no. 3 (1990): 221–41. http://dx.doi.org/10.1093/mj/10.3.221.

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2

Weisz, George M. "Hitler’s Jewish Physicians." Rambam Maimonides Medical Journal 5, no. 3 (July 25, 2014): e0023. http://dx.doi.org/10.5041/rmmj.10157.

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3

Zipes, Douglas P. "Physicians Writing Fiction." Arrhythmia & Electrophysiology Review 8, no. 3 (August 9, 2019): 156–60. http://dx.doi.org/10.15420/aer.2019.8.3.ed1.

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4

Weisz, George M., and Andrzej Grzybowski. "Remembering More Jewish Physicians." Rambam Maimonides Medical Journal 7, no. 3 (July 28, 2016): e0026. http://dx.doi.org/10.5041/rmmj.10253.

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5

Loewen, Ann. "Physicians at home in fiction." Canadian Medical Association Journal 177, no. 6 (September 10, 2007): 612. http://dx.doi.org/10.1503/cmaj.070379.

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6

Visi, Tamás. "Jewish Physicians in Late Medieval Ashkenaz." Social History of Medicine 32, no. 4 (January 3, 2019): 670–90. http://dx.doi.org/10.1093/shm/hky110.

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Summary Medical writings written by Jews in late medieval Western and Central Europe demonstrate that although Jews were excluded from universities, the medical world outside of the universities was open to them. Jewish medical writers relied on Latin and vernacular sources and often they wrote in German. Emphasising the importance of knowledge of authoritative books, they attempted to secure their social standing by demonstrating that they confirmed to the generally accepted social norm that required physicians and surgeons to rely on learned medicine. Nevertheless, only a few Jewish medical practitioners wrote books.
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7

Furman, Andrew. "Jewish-American fiction and the multicultural curriculum in the United States; or, what is Jewish-American fiction?" English Academy Review 15, no. 1 (December 1998): 67–80. http://dx.doi.org/10.1080/10131759885310091.

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8

Olster, Stacey. "The "Other" in Nathanael West's Fiction: Jewish Rejection or Jewish Projection." MELUS 15, no. 4 (1988): 51. http://dx.doi.org/10.2307/466986.

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9

Mazor, Amir, and Efraim Lev. "The Phenomenon of Dynasties of Jewish Doctors in the Mamluk Period (1250–1517)." European Journal of Jewish Studies 15, no. 1 (November 19, 2020): 1–29. http://dx.doi.org/10.1163/1872471x-bja10021.

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Abstract This article discusses the phenomenon of dynasties of Jewish physicians in the Late Middle Ages in Egypt and Syria. Based on Muslim Arabic historiographical literature on the one hand, and Jewish sources such as Genizah documents on the other, this paper reconstructs fourteen dynasties of Jewish physicians that were active in the Mamluk Sultanate (1250–1517). Examination of the families reveals that the most distinguished dynasties of court physicians were of Jewish origin, and had to convert to Islam during the Mamluk period. Moreover, the office of the “Head of the Physicians” was occupied mainly by members of these convert Jewish dynasties. This situation stands in stark contrast to the pre-Mamluk period, in which dynasties of unconverted Jewish court physicians flourished. However, Jewish sources reveal that dynasties of doctors who were also communal leaders continued to be active also during the Mamluk period.
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10

Precup. "Jewish Humor and Woody Allen's Short Fiction." Studies in American Humor 3, no. 2 (2017): 204. http://dx.doi.org/10.5325/studamerhumor.3.2.0204.

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11

Baker, William. "The Edinburgh Companion to Modern Jewish Fiction." Reference Reviews 30, no. 4 (May 16, 2016): 20–28. http://dx.doi.org/10.1108/rr-03-2016-0073.

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12

Rubin, Derek. "Postethnic Experience in Contemporary Jewish American Fiction." Social Identities 8, no. 4 (December 2002): 507–20. http://dx.doi.org/10.1080/1350463022000068352.

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13

Angress, Ruth K. "A “JEWISH PROBLEM” IN GERMAN POSTWAR FICTION." Modern Judaism 5, no. 3 (1985): 215–33. http://dx.doi.org/10.1093/mj/5.3.215.

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14

Kozodoy, Maud. "Late Medieval Jewish Physicians and their Manuscripts." Social History of Medicine 32, no. 4 (August 23, 2019): 734–50. http://dx.doi.org/10.1093/shm/hkz078.

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Abstract Most medieval Hebrew manuscripts in late medieval Iberia, especially those containing non-religious texts, were copied by individuals for their personal use. Hebrew medical codices were thus very often both written and used by Jewish physicians. Considering these manuscripts as material objects opens a new window onto medical practice among the Jewish community. This article uses two case studies—one exploring a single manuscript (Vatican Biblioteca Apostolica ebr. 362) and the various medical texts it contains and the other following the transmission of a single medical text (Bernard de Gordon’s Lilium medicinae) through a number of different manuscripts—to inquire into what can be learned from the scribal practices of the Jewish doctors who wrote, owned and used these manuscripts.
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15

Garrett. "Young Lions: Jewish American War Fiction of 1948." Jewish Social Studies 18, no. 2 (2012): 70. http://dx.doi.org/10.2979/jewisocistud.18.2.70.

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16

Gil, Noam. "The undesired: on nudniks in Jewish American fiction." Journal of Modern Jewish Studies 17, no. 3 (November 24, 2017): 326–41. http://dx.doi.org/10.1080/14725886.2017.1406741.

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17

Baumgarten, Murray. "Jewish-American Fiction, 1917-1987 (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 12, no. 4 (1994): 124–27. http://dx.doi.org/10.1353/sho.1994.0118.

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18

Stahlberg, Lesleigh Cushing. "The Opposite of Jewish: On Remembering and Keeping in Contemporary Jewish American Fiction." Shofar: An Interdisciplinary Journal of Jewish Studies 25, no. 3 (2007): 72–90. http://dx.doi.org/10.1353/sho.2007.0087.

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19

Wills, Lawrence M. "Jewish Novellas in a Greek and Roman Age: Fiction and Identity." Journal for the Study of Judaism 42, no. 2 (2011): 141–65. http://dx.doi.org/10.1163/157006311x544409.

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AbstractAlthough Jewish novellas (Esther, Daniel, Tobit, Judith, and Joseph and Aseneth) have received more attention recently as a distinct genre within ancient Jewish literature, their relation to Greek and Roman novels is still debated. This article argues that, although some of the Jewish novellas arise earlier, they should be considered part of the same broad category of novelistic literature. The rich research on the cultural context of Greek and Roman novels applies to the Jewish as well. But a further question is also explored: if the Jewish texts were originally considered fictional, how did they come to be considered biblical and historical? Two suggestions are proposed: the protagonists of the narratives first came to be revered as heroes of the faith aside from the texts, and the rise of “biblical history” required the use of Esther and Daniel to fill in the gaps in the chronology.
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20

Brenner, Rachel Feldhay. "The Jews and the Messianic Ethos of the Second Polish Republic. Stanisław Rembek’s Interwar Literary Writings." Przegląd Humanistyczny 62, no. 4 (463) (May 24, 2019): 23–30. http://dx.doi.org/10.5604/01.3001.0013.2632.

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Rembek’s conviction of Polish “chosenness” is expressed in the characterizations of the Jewish protagonists in his fiction. While Rembek’s diaristic writing reveals his antiSemitic prejudices, in his novella Dojrzałe kłosy [Ripe spikes], and novel Nagan [Revolver] he portrays the Jews as patriotic officers fighting for Poland. These characterizations of the Jews highlighted Poland’s democratic open-mindedness toward its Jewish citizens. Nonetheless, as Jews they were excluded from the nation’s Christian destiny. Time and again, the Jewish officers in Rembek’s fiction articulate their despondency over their failure to accept Christ despite their irresistible attraction to the Christian faith. The failure points to their inability to achieve grace. Their sense of religious inadequacy elucidates a theological perspective which posits that a Jewish presence was indispensable to Poland’s redemptive destiny; the Jew as an affirming witness sanctioned the Polish claim to a messianic calling. To achieve legitimacy, the Polish national messianic mission needed to be acknowledged by Jews. The perspective in Rembek’s fiction illuminates an important facet in the complexity of the Polish-Jewish relationships in reborn Poland.
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21

Ringelblum, Emanuel. "Some Proposals Submitted to the World Congress of Jewish Physicians." Science in Context 23, no. 4 (November 25, 2010): 581–86. http://dx.doi.org/10.1017/s0269889710000220.

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The World Congress of Jewish Physicians is to be held during a very difficult period for the Jewish population. Grim reactionary policies and their sibling, anti-Semitism, pose a growing threat to all the beautiful ideas that humanity has created over the centuries. In the struggle between progress and reaction the whole world is experiencing in these uncertain times, the Jewish population is becoming a target of assault and attack.
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22

Ginsburg, M. P. "Inventing the Israelite: Jewish Fiction in Nineteenth-Century France." Modern Language Quarterly 73, no. 1 (January 1, 2012): 108–12. http://dx.doi.org/10.1215/00267929-1459781.

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23

Fishman, Sylvia Barack. "JPS Guide to American Jewish Fiction (review)." Shofar: An Interdisciplinary Journal of Jewish Studies 29, no. 2 (2011): 218–19. http://dx.doi.org/10.1353/sho.2011.0056.

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24

Aarons, Victoria. "The Outsider within: Women in Contemporary Jewish-American Fiction." Contemporary Literature 28, no. 3 (1987): 378. http://dx.doi.org/10.2307/1208628.

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25

Lawson, Peter. "Meïr Aaron Goldschmidt and the poetics of Jewish fiction." Journal of Modern Jewish Studies 18, no. 1 (December 5, 2018): 132. http://dx.doi.org/10.1080/14725886.2018.1551842.

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26

Schwarz, Daniel R. "“Mene, Mene, Tekel, Upharsin”: Jewish perspectives in Disraeli's fiction." Jewish History 10, no. 2 (September 1996): 37–55. http://dx.doi.org/10.1007/bf01650960.

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27

Mogilner. "Toward a History of Russian Jewish “Medical Materialism”: Russian Jewish Physicians and the Politics of Jewish Biological Normalization." Jewish Social Studies 19, no. 1 (2012): 70. http://dx.doi.org/10.2979/jewisocistud.19.1.70.

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28

Horowitz, Sara R. "Mediating Judaism: Mind, Body, Spirit, and Contemporary North American Jewish Fiction." AJS Review 30, no. 2 (October 27, 2006): 231–53. http://dx.doi.org/10.1017/s0364009406000110.

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That Jewish literature in North America is an altogether secular venue has long been regarded as a truism among many influential literary scholars. Indeed, for much of the twentieth century, the fiction of Jewish immigrants and their progeny wrote its way into American and Canadian culture through narratives that captured the process of acculturation by distancing itself from Jewish traditional practices, construed mockingly or nostalgically as relics of a European life left behind, a wellspring of historical or textual memories that oppress or elevate. The few departures from this trend—fiction that represents Judaic ritual and experience sympathetically, with complexity and depth—are exceptions that prove the rule: Chaim Potok’s novels, for example, beginning in the late 1960s and continuing through the close of the twentieth century, and a handful of women novelists negotiating Jewish feminism in stories and novels of the 1980s and 1990s.
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29

Auriel, Eithan, Aya Biderman, Ilana Belmaker, Tamar Freud, and Roni Peleg. "Knowledge, Attitudes, and Practice among Women and Doctors Concerning the Use of Folic Acid." ISRN Obstetrics and Gynecology 2011 (October 3, 2011): 1–5. http://dx.doi.org/10.5402/2011/946041.

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Background and Objective. Daily folic acid intake, prior to conception and in early pregnancy, significantly reduces neural tube defects (NTDs). We compared folic acid consumption among Jewish and Bedouin women and the recommendations of family physicians and gynecologists. Methods. We compared 64 Muslim Bedouin women and 65 Jewish women. We also compared 39 gynecologists and 60 family physicians. Results. Fifty-one Jewish women (78.5%) took folic acid during pregnancy, but only seven (10.8%) before conception. Sixty Bedouin women (93.75%) took folic acid during pregnancy, but only four (6.25%) before conception (). Five Jewish women (7.7%) and two Bedouin women (3.1%) took folic acid three months before conception. Thirty-three gynecologists (87%) recommend preconception folic acid compared with thirty-six family physicians (60%) (). Conclusions. The majority of women use folic acid during pregnancy, but only few do so to prevent NTDs. There is a significant difference between doctors' recommendations and actual practice.
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30

Toufexis, Jesse. "“Westmount’s Sinai”: Projecting a Jewish Landscape onto Montreal through Fiction." Canadian Jewish Studies / Études juives canadiennes 31 (May 18, 2021): 148–58. http://dx.doi.org/10.25071/1916-0925.40216.

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For Canadian Jewish authors, every peak and every valley, every lake and every island, every forest and every plain, is a potential locus for mythic energy. In this brief article, I wish to offer a glimpse into the implicit means by which Jewish authors project a specifically Jewish landscape onto their surroundings. Through a short study of Chava Rosenfarb’s Edgia’s Revenge and Leonard Cohen’s The Favourite Game, I will explore both authors’ uses of Mount Royal and the Laurentian Mountains as sacred spaces in the tradition of earlier Jewish stories involving mountains and wilderness. These similarities are especially poignant when we consider Cohen and Rosenfarb’s very different experiences of being Jewish in the world—one a wealthy uptown Jew from Montreal and the other a survivor of the Holocaust.Pour les auteurs juifs canadiens, chaque sommet et vallée, chaque lac et île, chaque forêt et plaine, est un lieu potentiel d’énergie mythique. Dans ce bref article, je souhaite offrir un aperçu des moyens implicites par lesquels les auteurs juifs projettent un paysage spécifiquement juif sur leur environnement. À travers une brève étude d’Edgia’s Revenge de Chava Rosenfarb et The Favourite Game de Leonard Cohen, j’explorerai les usages par les deux auteurs du Mont Royal et des Laurentides en tant qu’espaces sacrés dans la tradition d’histoires juives antérieures sur les montagnes et la nature. Ces similitudes sont particulièrement probantes lorsque nous considérons les expériences très différentes de Cohen et Rosenfarb de vivre leur judéité — l’un un juif nanti élevé à Westmount et l’autre une survivante de l’Holocauste.
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31

Koplowitz-Breier. "Jews under the Magnifying Glass: Judaism and the Jewish Community in Non-Jewish Detective Fiction." Modern Language Review 115, no. 4 (2020): 791. http://dx.doi.org/10.5699/modelangrevi.115.4.0791.

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32

Schäfer, Lea. "Between Fiction and Reality: The Vienna Jewish Cabaret as a Mirror of Vienna Jewish Speech." Journal of Jewish Languages 7, no. 2 (December 3, 2019): 261–78. http://dx.doi.org/10.1163/22134638-07021154.

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Abstract This article shows what we can learn from Vienna Jewish cabaret, so-called Jargontheater ‘jargon theater’ and the language situation of Vienna Jews at the end of the 19th century. By analyzing one of the most popular plays of this genre, we can see how structures from Yiddish dialects fused with Viennese German and what may have caused ‘Vienna Jewish speech,’ a Judeo-German city variety in the First Austrian Republic (1920s and 1930s).
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33

Rabinovich, Irene. "Rosa Sonneschein’s Fin-the-Siècle Fiction: The Clashing Worlds of Zionism, Reform Judaism, Feminism and Conformity." American, British and Canadian Studies 34, no. 1 (June 1, 2020): 147–66. http://dx.doi.org/10.2478/abcsj-2020-0009.

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AbstractRosa Sonneschein (1847–1932) was an important figure in late nineteenth-century American journalism, activism, and fiction. While a few brief studies were dedicated to her biography and to her role as a Jewish social activist, editor, and contributor to The American Jewess, no critical work has been devoted as yet to her literary production. The aim of this essay is to rectify this critical neglect by examining Sonneschein’s wide literary opus and by investigating its connection, if any, to the views she expressed as a journalist and a public speaker. This essay will explore Sonneschein’s threefold literary oeuvre, consisting of the following genres: Jewish fiction, non-Jewish fiction, and literary sketches. It will also try to explicate Rosa’s often conflicting stance with regard to Judaism, feminism, and Zionism, a standpoint which should be examined in the context of the fin-the-siècle’s turbulent changes American society had to cope with, especially pertaining to massive immigration, religious and social reforms, suffrage and temperance movements, etc.
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34

Rosen-Zvi, Ishay. "Ancient Fiction: The Matrix of Early Christian and Jewish Narrative." Journal for the Study of Judaism 38, no. 3 (2007): 351–53. http://dx.doi.org/10.1163/157006307x205941.

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35

Abramson, Edward A., and David Brauner. "Post-War Jewish Fiction: Ambivalence, Self-Explanation and Transatlantic Connections." Yearbook of English Studies 34 (2004): 345. http://dx.doi.org/10.2307/3509568.

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36

Sokoloff, Naomi. "Jewish Mysteries: Detective Fiction by Faye Kellerman and Batya Gur." Shofar: An Interdisciplinary Journal of Jewish Studies 15, no. 3 (1997): 66–85. http://dx.doi.org/10.1353/sho.1997.0089.

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37

LEVESON, MARCIA. "POWER AND PREJUDICE: DAN JACOBSON'S ‘JEWISH’ FICTION OF THE FIFTIES." English Studies in Africa 34, no. 2 (January 1991): 115–32. http://dx.doi.org/10.1080/00138399108690884.

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38

Feinstein, Amy. "Goy Interrupted: Mina Loy's Unfinished Novel and Mongrel Jewish Fiction." MFS Modern Fiction Studies 51, no. 2 (2005): 335–53. http://dx.doi.org/10.1353/mfs.2005.0038.

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39

Berg, Nancy E. "Imagining the Child in Modern Jewish Fiction (review)." Hebrew Studies 35, no. 1 (1994): 222–24. http://dx.doi.org/10.1353/hbr.1994.0033.

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40

Petra Fachinger. "Poland and Post-Memory in Second-Generation German Jewish Fiction." Shofar: An Interdisciplinary Journal of Jewish Studies 27, no. 4 (2009): 49–65. http://dx.doi.org/10.1353/sho.0.0414.

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41

Cummins, June. "What Are Jewish Boys and Girls Made Of?: Gender in Contemporary Jewish Teen and Tween Fiction." Children's Literature Association Quarterly 36, no. 3 (2011): 296–317. http://dx.doi.org/10.1353/chq.2011.0033.

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42

Malinovich, Nadia. "Race and the construction of Jewish identity in French and American Jewish fiction of the 1920s." Jewish History 19, no. 1 (January 2005): 29–48. http://dx.doi.org/10.1007/s10835-005-4356-9.

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43

Caplan, Jennifer. "Baal Sham Tov." Bulletin for the Study of Religion 42, no. 3 (September 27, 2013): 11–19. http://dx.doi.org/10.1558/bsor.v42i3.11.

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Woody Allen has long been seen as a definitive voice in American Jewish humor because of his films, but his short fiction has been largely ignored. An analysis of his fiction can, however, yield strong indications that while Allen himself may be an atheist, his prose owes a great debt to his religious upbringing and his ongoing religious literacy. This essay take a closer look at one particular story to note the ways in which Allen encounters religion in his fiction and uses his knowledge of Jewish scriptural forms to enhance the reader's experience of his satire. In this story, consisting of his parodies of the Hassidic tales of Eastern Europe, is he the Baal Sham Tov; the Master of the Good Fake.
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44

Morad, Mohammed, Tagrid Morad, Isack Kandel, and Joav Merrick. "Attitudes of Bedouin and Jewish Physicians Towards the Medical Care for Persons with Intellectual Disability in the Bedouin Negev Community. A Pilot Study." Scientific World JOURNAL 4 (2004): 649–54. http://dx.doi.org/10.1100/tsw.2004.125.

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Change in the attitudes of staff or the public towards people with intellectual disability (ID) can impact their life and health, but that change has not been studied among physicians who belong to an ethnic minority undergoing dramatic social and economic transition. The goal of this study was to explore the change of attitudes of Negev Bedouin physicians serving their community and their satisfaction with policy, care, and knowledge in the field of ID. Seventeen community physicians (7 Bedouins and 10 Jewish) were interviewed using a simple questionnaire that consisted of items measuring attitude and satisfaction. The vast majority of the Bedouin and Jewish physicians had positive attitudes toward inclusion of those in the community with ID and were ready to provide the care needed in the community with special assistance. There was a need for further education in ID and more resources. There was a belief that there is discrimination between the Bedouin and Jewish community in the provision of care to people with ID. General dissatisfaction was expressed about the policy, resources, care provision, and expertise offered to Bedouins with ID. More efforts must be directed to empower the physicians with knowledge, expertise, and resources to handle the care of Bedouins with ID in a culturally appropriate way.
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45

Ahokas, Pirjo. "Bernard Malamud's fiction and the rise of ethnic literary studies." Nordisk Judaistik/Scandinavian Jewish Studies 12, no. 2 (September 1, 1991): 125–29. http://dx.doi.org/10.30752/nj.69490.

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The increasing visibility of a number of previously marginalized literary cultures is one of the most challenging developments in post-war American fiction. My dissertation deals with the novels of Bernard Malamud (1914–1986), a contemporary Jewish-American author, whose work is linked with this phenomenon as well as other significant trends in the recent literature of the United States. It is customary to think that ethnic authors write within the older realist or naturalist traditions. The new scholarship, however, claims that literary forms are not organically connected with ethnic groups. Jewish-American fiction offers much evidence that ethnicity and modernism form a false set of opposites.
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46

Mazor and Lev. "Dynasties of Jewish Physicians in the Fatimid and Ayyubid Periods." Hebrew Union College Annual 89 (2018): 221. http://dx.doi.org/10.15650/hebruniocollannu.89.2018.0221.

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47

Ahokas, Pirjo. "Jewish/Christian symbolism in Bernard Malamud's novel God's grace." Nordisk Judaistik/Scandinavian Jewish Studies 7, no. 2 (September 1, 1986): 84–91. http://dx.doi.org/10.30752/nj.69408.

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Besides being one of the major American authors of the postwar period, Bernard Malamud is also one of the leading representatives of contemporary Jewish fiction. When God's Grace was published, it received very mixed reviews and the novel is likely to remain one of Malamud’s most controversial books. Part of the audience’s puzzlement derives from the fact that with its grotesque characters and strange events God’s Grace seems to defy definition. The novel is filled with literary references and biblical symbolism that mainly draws on Genesis and on the apocalyptic tradition fused with elements of Messianism. The author discusses the genre problem of God’s Grace by outlining some of its background in contemporary America fiction and then analyzing the meaning and effect of Malamud’s use of Jewish/Christian symbolism to enhance the valuable aspects of the Jewish inheritance.
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48

Wurlitzer, Fred. "Physicians as Detectives in Detective Fiction of the 20th Century." Southern Medical Journal 96, no. 7 (July 2003): 731–32. http://dx.doi.org/10.1097/01.smj.0000083299.06889.31.

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49

ANDERSON, DARYLL. "Physicians as Detectives in Detective Fiction of the 20th Century." Southern Medical Journal 95, no. 10 (October 2002): 1134–39. http://dx.doi.org/10.1097/00007611-200210000-00005.

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50

ANDERSON, DARYLL. "Physicians as Detectives in Detective Fiction of the 20th Century." Southern Medical Journal 95, no. 10 (October 2002): 1134–39. http://dx.doi.org/10.1097/00007611-200295100-00005.

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