Academic literature on the topic 'Jews, egypt'
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Journal articles on the topic "Jews, egypt"
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Egler, Tamara Tania Cohen. "Judeus do Egito:." Êxodos e Migrações 4, no. 6 (December 18, 2019): 162–79. http://dx.doi.org/10.24168/revistaprumo.v4i6.1187.
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In Egypt there were 90,000 jews, I was nine years old when the Suez Canal war broke out in 1957, my community was forced to migrate to different countries of the world. This diaspora left me many questions, it was necessary to understand how this community managed to keep its culture accumulated over many generations, and how this social body is displaced, and the construction of its conditions of existence here in Brazil. The departure from Egypt produced an uprooting and the welcome in Brazil allows the displacement of its habitus, when reproducing their practices read in the same business, language, housing in the neighborhood of Higienópolis, in São Paulo, around their synagogues and the under their community organizations.
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Silvera, Alain. "The Jews of Egypt." Middle Eastern Studies 35, no. 2 (April 1999): 172–81. http://dx.doi.org/10.1080/00263209908701272.
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Sela, Shulamit. "The head of the Rabbanite, Karaite and Samaritan Jews: on the history of a title." Bulletin of the School of Oriental and African Studies 57, no. 2 (June 1994): 255–67. http://dx.doi.org/10.1017/s0041977x00024848.
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For over a hundred years, scholars of medieval Jewish history have been interested in the history of the headship of the Jews in Egypt. The first among them, relying mostly on literary documents, believed that the ancient accounts about the establishment of the office of the head of the Jews (Nagid) could be traced back to the Fātimid occupation of Egypt (A.D. 969), while recent scholars—having at their disposal a growing stream of historical data from the Cairo Geniza—have ruled out the early establishment of the headship of the Jews (Negidut) because of the silence about this function in the Geniza documents of the first half of the eleventh century.With the rejection of the early establishment of the headship of the Jews in Egypt, an approach developed which attempted to view the Gaon, head of the Palestinian academy, as the head of the Jews in the Fātimid empire. Now, the rise of the headship of the Jews in Egypt was seen in conjunction with the decline of the Yeshiva of Eretz Israel, at the close of the eleventh century. Lately, scholarship has been enriched by the deciphering of two new Geniza documents related to the office of the headship of the Jews which provide an opportunity for a renewed discussion of two central problems. The first touches upon the old question of putting a date to the establishment of the headship of the Jews in Egypt, and the second, following on from the first, concerns the issue of the status of the Gaon of Eretz Israel during the Fatimid administration.
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Simon, Rachel, and Shimon Shamir. "Shamir, "The Jews of Egypt"." Jewish Quarterly Review 82, no. 3/4 (January 1992): 566. http://dx.doi.org/10.2307/1454896.
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Meiser, Martin. "The Translation of the Septuagint – Then and Now." Review of Ecumenical Studies Sibiu 10, no. 1 (April 1, 2018): 61–76. http://dx.doi.org/10.2478/ress-2018-0004.
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Abstract The program of „translating faith” was also inherent to the coming-into-existence of the so-called Septuagint. Jews living in Egypt began to translate their holy texts for pedagogical needs. The awareness of Greek cultural superiority required efforts to demonstrate that Jewish culture is equally valuable. Because of the non-Jewish political rulership, Jews had to emphasize their loyalty (Ex. 22.27 [28]; Deut. 17.15); anti-Jewish oppression built the desire of liberation (Isa. 9.3). The translation of the Septuagint therefore includes elements of inculturation (e.g. Gen. 1.26; Ex. 3.14) and dissociation (e.g. Prov. 3.19). Common language (between Jews and non-Jews) did not refer to a common religious feeling; and differences of language (between the Jews in Egypt and the Jews in Israel) did not imply “confessional controversies”. The translation of holy texts into Greek is hence no direct model for shaping ecumenical relationships nowadays, but an appeal to an ethos of speaking, writing, and translating in one’s own way.
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Pearce, Sarah. "THE CLEOPATRAS AND THE JEWS." Transactions of the Royal Historical Society 27 (November 1, 2017): 29–64. http://dx.doi.org/10.1017/s0080440117000032.
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ABSTRACTThis paper explores a variety of evidence for relations between Cleopatra VII, the last Ptolemaic ruler of Egypt, and her Jewish subjects. In the first part of the paper, the focus is on the profoundly negative portrait of the queen in the works of Josephus, with particular attention to Cleopatra's alleged antipathy to Alexandrian Jews in Josephus's Against Apion. Analysis of Josephus's evidence confirms, I argue, that his case against the queen does not stand up. The second part of the paper offers a detailed consideration of other evidence, epigraphic and literary, which, I suggest, confirms a picture of the queen as continuing the policy of her predecessors with regard to the Jews of the Ptolemaic kingdom, by participating in the long-established practice of extending royal support and protection to Jewish proseuchai (places of prayer). While the evidence does not permit definitive conclusions, it suggests that Cleopatra looked to particular Jewish groups – as to others – within Egypt for support and in this, followed a path taken by Cleopatra II and Cleopatra III. Finally, a few details in Plutarch's Life of Antony may also suggest the queen's political and personal alliances with individual Jews, in Egypt and Judea.
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Shemer, Yaron. "From Chahine’s al-Iskandariyya … leh to Salata baladi and ʿAn Yahud Misr." Middle East Journal of Culture and Communication 7, no. 3 (2014): 351–75. http://dx.doi.org/10.1163/18739865-00703006.
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This study examines the discursive trajectories of the cosmopolitan Egyptian Jew in the documentaries Salata baladi (Nadia Kamel, 2007) and ‘An Yahud Misr (Amir Ramses, 2012) in light of Youssef Chahine’s classic al-Iskandariyya … leh (1978). Undoubtedly, each of these films provides a complex story of Jewish life in Egypt and, taken together, these creative works offer an alternative to formulaic representations of Jews in Egyptian cinema and television. Yet, a close analysis of the three films reveals an underlying problematic rendering of cosmopolitanism in the context of the Egyptian Jewish community. Arguably, the filmmakers’ main interest in attending to the Jewish question relates more to nostalgic views of Egyptianness (of the pre-1952 Revolution era) as a cosmopolitan, multiethnic and multi-religious identity, than to a genuine interest in Jewish life, history and religion. In other words, the limited and skewed view of the Jewish community, with its near exclusion of the poor, uneducated, monolingual and religiously traditional Jewish residents of Egypt, is driven primarily by anxieties about Egyptian identity in which cosmopolitan Jews are assigned a supporting role in the play of an idealized Egypt of the past and in challenging xenophobic sentiments in the present.
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Edan Lege, Dr Yousif Mahmmed. "The Jewish Sect in Egypt 1897-1948 –A study in Their Zionist Activity." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 226, no. 2 (September 1, 2018): 79–114. http://dx.doi.org/10.36473/ujhss.v226i2.80.
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The Zionist activity of the Jewish community in Egypt coincided with the beginnings of the emergence of the World Zionist movement, which found in the Jews of Egypt a great variety and geographically close to Palestine, and from this reality the gain of support for that community and harnessing its human and material energies in the service of World Zionism was one of the goals of the organization In 1897, the first Zionist Society was founded in Cairo in the name of the "Zionist Society of Barkostash", followed by the organizations and institutions that promote Zionist ideology in Egypt and the emigration of Jews to Palestine, and these institutions describe the members of the Jewish community in Egypt with guests who cannot They settle or calm their thoughts only in their home, the Zionist movement has been active among the ranks of the poor of the Jews of Egypt, and the Zionist propaganda has taken their promise of economic prosperity, democracy, tolerance and freedom of opinion in their promised state, and it is noteworthy that the Jewish community in Egypt enjoyed religious tolerance and freedom Wide and government support, the Egyptian government did not interfere in the affairs of that community, and this contributed to the growing phenomenon of Zionist activity in Egypt, and that activity was initially met with a bit of indifference from the government and the Muslim clerics and the general Egyptian people, perhaps because they did not know the dangerous intentions of that The global project, which intends to gather Jews from all over the world and settle them in Palestine, and with the growing national consciousness and the development of the Palestinian cause and the intensification of political assassinations by Zionist organizations in Palestine, the intentions of the Zionist movement are becoming clearer and in Egypt has become an official and popular reaction to the activity .
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Charry, Ellen T. "Who Delivered Israel from Egypt?" Theology Today 74, no. 3 (October 2017): 263–74. http://dx.doi.org/10.1177/0040573617721915.
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Reid, Donald Malcolm, Gudrun Krämer, and Gudrun Kramer. "The Jews of Modern Egypt, 1914-1952." Journal of the American Oriental Society 111, no. 1 (January 1991): 170. http://dx.doi.org/10.2307/603788.
Full textDissertations / Theses on the topic "Jews, egypt"
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Hoover, Michael Lewis. "The length of Israel's sojourn in Egypt." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Barda, Rachel Marlene. "The Migration Experience of the Jews of Egypt to Australia, 1948-1967: A model of acculturation." Thesis, The University of Sydney, 2006. http://hdl.handle.net/2123/1145.
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This thesis has tried to construct a comprehensive analysis of a clearly defined community of Egyptian Jews in Australia and France, based on the oral history of Egyptian born migrants. Built around the conceptual framework of forced emigration, integration and acculturation, it looks at the successful experience of this particular migrant group within both Australian and French societies. Like the other Jewish communities of Arab lands, the Egyptian Jewish community no longer exists, as it was either expelled or forced into exile in the aftermath of the three Arab-Israeli wars (1948, 1956, 1967). This thesis argues that the rise of an exclusively Arab-Islamic type of nationalism, the growth of Islamic fundamentalism and the escalating Arab-Israeli conflict constituted the fundamental causes for the demise of Egyptian Jewry. As a consequence, almost half of the Jewish population of Egypt went to Israel. The rest dispersed throughout the Western world, mainly in France, North and South America. In Australia, a small group of around 2,000 found a new home. Apart from those who migrated to Israel, the majority of Egyptian Jews experienced a waiting period in Europe before they were accepted by any of the countries of immigration, a period facilitated by international and local Jewish welfare agencies. My interviewees chose Australia mostly to be reunited with family members. They first had to overcome the racial discrimination of the ‘White Australia’ Immigration policy towards Jews of Middle Eastern origin, a hurdle surmounted thanks to the tireless efforts of some leaders of the Australian Jewish community. With their multiple language skills, multi-layered identity and innate ability to interact with a variety of ethnic groups, they succeeded in establishing themselves in an unfamiliar country that initially welcomed them reluctantly. As such, they can be said to have successfully acculturated and integrated into Australian society, whilst retaining their own cultural diversity. The more numerous Egyptian Jews living in France also successfully acculturated. As a larger group, they were better equipped to assert themselves within the older Jewish/French community and retain their distinctive Sephardi culture. Studies such as the present one provide insight into the process of integration and identity reconstruction, as well as the diverse strategies used to ensure a successful acculturation, and the value of a multi-layered identity.
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Barda, Rachel Marlene. "The Migration Experience of the Jews of Egypt to Australia, 1948-1967: A model of acculturation." University of Sydney, 2006. http://hdl.handle.net/2123/1145.
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Doctor of PhilosophyThis thesis has tried to construct a comprehensive analysis of a clearly defined community of Egyptian Jews in Australia and France, based on the oral history of Egyptian born migrants. Built around the conceptual framework of forced emigration, integration and acculturation, it looks at the successful experience of this particular migrant group within both Australian and French societies. Like the other Jewish communities of Arab lands, the Egyptian Jewish community no longer exists, as it was either expelled or forced into exile in the aftermath of the three Arab-Israeli wars (1948, 1956, 1967). This thesis argues that the rise of an exclusively Arab-Islamic type of nationalism, the growth of Islamic fundamentalism and the escalating Arab-Israeli conflict constituted the fundamental causes for the demise of Egyptian Jewry. As a consequence, almost half of the Jewish population of Egypt went to Israel. The rest dispersed throughout the Western world, mainly in France, North and South America. In Australia, a small group of around 2,000 found a new home. Apart from those who migrated to Israel, the majority of Egyptian Jews experienced a waiting period in Europe before they were accepted by any of the countries of immigration, a period facilitated by international and local Jewish welfare agencies. My interviewees chose Australia mostly to be reunited with family members. They first had to overcome the racial discrimination of the ‘White Australia’ Immigration policy towards Jews of Middle Eastern origin, a hurdle surmounted thanks to the tireless efforts of some leaders of the Australian Jewish community. With their multiple language skills, multi-layered identity and innate ability to interact with a variety of ethnic groups, they succeeded in establishing themselves in an unfamiliar country that initially welcomed them reluctantly. As such, they can be said to have successfully acculturated and integrated into Australian society, whilst retaining their own cultural diversity. The more numerous Egyptian Jews living in France also successfully acculturated. As a larger group, they were better equipped to assert themselves within the older Jewish/French community and retain their distinctive Sephardi culture. Studies such as the present one provide insight into the process of integration and identity reconstruction, as well as the diverse strategies used to ensure a successful acculturation, and the value of a multi-layered identity.
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Friedman, David A. "Josephus on the servile origins of the Jews in Egypt." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:313b7cfc-8abb-4bcf-b7d8-4a0131fab691.
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The Exodus story of the Israelites' slavery in Egypt and subsequent redemption was central to Jewish accounts of their national origins and was an important component of Jewish self-identification in antiquity. Although Greek and Latin sources appear ignorant of the Exodus story, ancient ethnographies of the Jews in non-Jewish sources claim that the Jews were originally Egyptian. This thesis examines how Josephus presents the Exodus story of the Jews' servile national origins in Egypt to a Roman audience who had biases against slaves, freedmen, and Egyptians, and little knowledge of Jewish origins apart from reports that they were Egyptian by origin. Josephus's first work Jewish War, a politico-military history, includes tangential remarks about Jewish origins, but implies in the proem that the Jews were originally Egyptian. Jewish Antiquities, which rewrites the biblical account of Jewish origins, explicitly denies that the Jews were originally Egyptian and deliberately omits mention of the Jews' servitude in Egypt at important points in the narrative where it would have been expected. In Against Apion, an apologia, Josephus subtly uses keywords and the rhetorical technique of insinuatio to prove that the Jews were not originally Egyptian without stating openly that this is a goal of the work. Several factors explain these results. Aristotle's theory of natural slavery, which posits that slaves are innately defective, was part of the ideological assumptions of first century CE Roman elites. Romans were also ambivalent about their own partly-servile origins in Romulus's asylum. Influenced by Augustan propaganda about Actium, first-century Roman sources deride Egyptians with a range of negative stereotypes. Josephus denies that the Jews were Egyptian and omits their servile origins at important points in the narrative where the Bible mentions it in order to portray the Jews as favorably as possible.
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Lake, David W. "Israelite spatial perceptions of the Promised Land." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Vargas, Miguel M. "Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society, 115-117 CE." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc849731/.
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This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
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Vargas, Miguel M. "Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society." Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc849731/.
Full textAbstract:
This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
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Wang, Shichao. "Les relations entre les étrangers et les autochtones à l'époque hellénistique : les modèles d'intégration des étrangers dans l'Empire lagide." Thesis, Paris Sciences et Lettres (ComUE), 2016. http://www.theses.fr/2016PSLEE003/document.
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Mes travaux en vue de l’obtention d’un doctorat français portent sur les communautés étrangères dans l’Empire lagide. Cette recherche concerne l’identité ethnique des Juifs, des Grecs, des Syriens dans la société égyptienne de l’époque hellénistique et le problème de l’acculturation, plus exactement, des transferts culturels entre ces groupes d’immigrés et la population locale, entre dominants et dominés. Le problème des relations entre Juifs et Grecs, d’une part, est entre Juifs de Palestine et Juifs des différentes diasporas méditerranéennes, d’autre part, occupe une partie importante de ma réflexion, notamment en raison de l’hellénisation qui a marqué l’ethnogenèse des Juifs. Les enjeux des migrations et des transferts culturels est un thème crucial, qui traverse les millénaires, et qui reste aujourd'hui, plus que jamais, d'actualité. A l'époque hellénistique, de nombreux groupes ethniques vivent en diasporas au bord de la Méditerranée orientale. Les plus nombreux sont, par ordre décroissant, les Hellènes, les Juifs, les Phéniciens, les Égyptiens, les Éthiopiens, les Libyens, les Syriens. En prenant l'Empire lagide comme exemple, je me propose d'analyser les relations interethniques de ces groupes et leur différents modes d'intégration et d’acculturation dans le processus d'hellénisation. L'Empire lagide, à son apogée au IIIe siècle av. J.-C, comprend l’Égypte, la Palestine, la Cyrénaïque et les îles égéennes. Il offre donc un objet d'études privilégié en raison de sa situation au carrefour des routes commerciales qui orientent les migrations individuelles et collectives, mais aussi en raison d’une documentation particulièrement riche et variéeMy thesis for obtaining a French doctorate address the foreign communities in the Ptolemaic Empire. This research concerns the ethnic identity of Jews, Greeks, Syrians, Egyptians in the Ptolemaic society in the Hellenistic period and their problems of th eacculturation, more precisely, of cultural transfer between immigrant groups and the local population, between dominant and dominated. The relationship between Jews and Gentiles, that, on one hand, is between Jews and Jews of Palestine of different Mediterranean diaspora, on the other hand, is an important part of my reflection, especially due to the Hellenization that marked ethnogenesis Jews.The issue of migration and cultural transfers is a crucial theme that runs through several millennia, and remains today, more than ever relevant. In the Hellenistic period, many ethnic groups live in diasporas in eastern edge of the Mediterranean. The most numerous are, in descending order, Greeks, Jews, Phoenicians, Egyptians,Ethiopians, Libyans, Syrians, etc. Taking the Ptolemaic Empire as an example, I propose to analyze the ethnic relationship of these groups and their different modes of integration and acculturation in the process of Hellenization. The Ptolemaic Empire at its peak in the third century BC, including Egypt, Palestine, Cyrenaica and the Aegean islands. It therefore offers a privileged object of study because of its location, which is at the crossroads of trade routes that guide individual and collective migration, but also due to a particularly rich and varied historical documentation
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MICCOLI, Dario. "The Jews of modern Egypt : schools, family, and the making of an imagined bourgeoise, 1880s-1950s." Doctoral thesis, 2012. http://hdl.handle.net/1814/23997.
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Defence date: 9 July 2012Examining Board: Professor Giulia Calvi, EUI; Professor Emanuela Trevisan Semi, Università Cà Foscari; Professor Anthony Molho, EUI; Professor Deborah Starr, Cornell University.
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
This dissertation will investigate the emergence of an Egyptian Jewish bourgeoisie and its multi-layered imaginary in the period that goes from the 1880s up to the 1950s. More precisely, the research will aim to clarify how a largely imagined bourgeois identity emerged among the Jews, looking at schools, family life, gender, sociability, and how all this interweaved with processes of social and cultural change that invested the urban societies of Egypt and the Middle East. Last but not least, the dissertation will show how old and new ideas merged, and to what extent binary oppositions such as tradition/modernity, Jews/non-Jews, local/foreign might not be appropriate to fully understand the Egyptian Jewish past. It will be argued that a porous and in-between approach seems much more pertinent for historicizing the Jews, and reconsider the role that they had in modern Egypt and in the Mediterranean at large. Focus will be placed on details and events that occurred at a micro level, paying attention to practices, discourses, and feelings disseminated along the history of modern Egyptian Jews. The study of the latter will be integrated into a narrative that reconceptualizes the notions of centre and periphery, attesting to the existence of histories that traversed the Mediterranean and moved from Europe to the Middle East, and vice versa. In so doing, the investigation of this case study will also clarify aspects of the modern cultural and family history of the Middle East and its Jewish communities.
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Kizimchuk, Stephanie. "Mizrahi Memoirs: History, Memory, and Identity in Displacement." Phd thesis, 2017. http://hdl.handle.net/1885/132609.
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In this dissertation I analyse the dynamics of history, memory,
and identity as represented in the published English-language
memoirs of Mizrahim (also known as ‘Middle Eastern Jews’ or
‘Arabic Jews’) who were displaced during the mid- to
later-twentieth century from Iraq, Iran, and Egypt. I take a
thematic approach, analysing the memoirs through a focus on
metaphor, sensescapes, dreams, urban landscapes and sacred sites,
as well as the different perspectives of key stakeholders. I
demonstrate that the culture wars model is inadequate for the
study of the experiences of displacement and dispersal. Rather, I
argue that the framework of multidirectional memory (Michael
Rothberg), in combination with the notion of screen memory,
provides a far more accurate reflection of the memory dynamics
represented across this body of texts. I also draw on the
concepts of postmemory (Marianne Hirsch) and the ‘off-modern’
(Svetlana Boym) as productive ways of understanding the
intergenerational transmission of histories and memories, and the
construction of diverse identities in post-displacement life.
Furthermore, I show that memory dynamics are multidimensional and
are shaped by the senses, emotions, and spirituality. They are
multilayered, encompassing diverse experiences of temporality,
place, and ontology. They are also highly entangled and
interweave different perspectives, power relations, locations,
histories, and peoples.
Through examining the dynamics of memories, histories, and
identities in published English-language Mizrahi life writing, I
seek to contribute to a more accurate understanding of the
diversity of Jewish experiences and the complexity of Jewish life
and history in a Middle Eastern and North African context. I aim
to develop a nuanced understanding of situations of displacement,
dispersal, and resettlement. I demonstrate that memoir writing is
a crucial genre for recording migratory experiences and
transnational histories. This medium provides a vital and
powerful tool that can aid in the recovery of psychological
wellbeing and emotional resilience among women and men who have
been displaced. An improved understanding of memory dynamics as
well as the construction of identities and histories is all the
more important in this present moment where dangerously
simplistic divisions are often made at the expense of equity,
diversity, and true human complexity.
Books on the topic "Jews, egypt"
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El-Kodsi, Mourad. The Karaite Jews of Egypt, 1882-1986. Lyons, N.Y. (83-89 Broad St., Lyons 14489): Wilprint, 1987.
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El-Kodsi, Mourad. The Karaite Jews of Egypt, 1882-1986. 2nd ed. [United States: M. al-Qudsī], 2006.
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William, Horbury, and Noy David, eds. Jewish inscriptions of Graeco-Roman Egypt: With an index of the Jewish inscriptions of Egypt and Cyrenaica. Cambridge: Cambridge University Press, 1992.
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Shimon, Shamir, and Kaplan-Kushlick Foundation, eds. The Jews of Egypt: A Mediterranean society in modern times. Boulder: Westview Press, 1987.
Find full textBook chapters on the topic "Jews, egypt"
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Kershenbaum, Peg. "Jews in Egypt." In The Wiley-Blackwell History of Jews and Judaism, 121–41. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232897.ch8.
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Laham Cohen, Rodrigo. "Jews in Late Antique Egypt." In The Routledge Handbook of Jews and Judaism in Late Antiquity, 476–90. London: Routledge, 2023. http://dx.doi.org/10.4324/9781315280974-38.
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Fenton, Paul B. "Sufis and Jews in Mamluk Egypt." In Muslim-Jewish Relations in the Middle Islamic Period, 41–62. Göttingen: V&R unipress, 2017. http://dx.doi.org/10.14220/9783737007924.41.
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Simon, Reeva Spector. "Egypt and the panic of 1942." In The Jews of the Middle East and North Africa, 133–49. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429276248-11.
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"Egypt." In The Jews in Late Antiquity, 52–59. Arc Humanities Press, 2018. http://dx.doi.org/10.2307/j.ctvfxvczr.9.
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"EGYPT." In Jews in Muslim Lands, 1750–1830, 149–67. Liverpool University Press, 2023. http://dx.doi.org/10.2307/jj.2131136.13.
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"The Aramean Diaspora in Egypt." In Becoming Diaspora Jews, 42–60. Yale University Press, 2019. http://dx.doi.org/10.2307/j.ctvnwbx0w.6.
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Toorn, Karel van der. "The Aramean Diaspora in Egypt." In Becoming Diaspora Jews, 42–60. Yale University Press, 2019. http://dx.doi.org/10.12987/yale/9780300243512.003.0003.
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This chapter focuses on the origins of the Arameans of Syene (Aswan) and their relations with the Jews. These Arameans were their neighbors on the mainland and their colleagues in the garrison at Syene, a city neighboring Elephantine. The Arameans were pastoralists, who moved their flocks from place to place and set up their camps for only a few months at a time. It was a lifestyle that has been called seminomadic. The corresponding social structures were those of the clan and the tribe. Most Aramean kingdoms, however, were dimorphic. This meant that some inhabitants were settled, while others continued to be “wandering Arameans.” The Aramean soldiers garrisoned in Syene had come to Egypt at the same time as most of the Jews. Their number was higher than that of the Jews, and yet their story is largely unknown compared to their Elephantine neighbors.
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"The Jews." In Politics And Power in Late Fāṭimid Egypt. I.B. TAURIS, 2016. http://dx.doi.org/10.5040/9780755607853.ch-0006.
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"Chapter 6. Egypt." In The Jews in Late Antiquity, 52–59. ARC, Amsterdam University Press, 2018. http://dx.doi.org/10.1515/9781942401667-007.
Full textConference papers on the topic "Jews, egypt"
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Abdel Gawad, Ahmed F. "Investigation of the Dilution of Outfall Discharges Using Computational and Neuro-Fuzzy Techniques." In ASME 2007 International Mechanical Engineering Congress and Exposition. ASMEDC, 2007. http://dx.doi.org/10.1115/imece2007-43091.
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This paper represents a comprehensive study of the dilution of multiple outfall discharges. The discharges emerge from the passage bottom in the form of circular jets. The investigation is concerned with the bounded water passages (open channels). These water passages are frequently found in the Nile delta in Egypt. Moreover, a neuro-fuzzy approach is proposed to predict important characteristics of the dilution process. The main objective is to use the computational results to train the neuro-fuzzy models. Useful conclusions and suggestions are drawn from the present investigation.