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Relevant bibliographies by topics / Jews, mexico

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Academic literature on the topic 'Jews, mexico'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 January 2023

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Journal articles on the topic "Jews, mexico"

1

Cimet, Adina. "Jews as a Minority in Mexico." Canadian Journal of Latin American and Caribbean Studies 20, no. 39-40 (January 1995): 215–25. http://dx.doi.org/10.1080/08263663.1995.10816726.

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Siporin, Steve, and Henry J. Tobias. "A History of the Jews in New Mexico." Western Historical Quarterly 23, no. 1 (February 1992): 101. http://dx.doi.org/10.2307/970273.

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Mignolo, Walter D. "Racism As We Sense It Today." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1737–42. http://dx.doi.org/10.1632/pmla.2008.123.5.1737.

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The research that I reported in the darker side of the renaissance: Literacy, Territoriality and Colonization (1995) was driven by my desire and need to understand the opening up of the Atlantic in the sixteenth century, its historical, theoretical, and political consequences. How was it that coexisting socioeconomic organizations like the Ottoman and Mughal sultanates as well as the incanate in the Andes and the tlahtoanate in the Valley of Mexico were either inferior or almost absent in the global historical picture of the time? I became aware, for example, that people in the Valley of Mexico living in the Aztec tlahtoanate, whether in conformity or dissenting, were compared—by the Spaniards—with the Jews. The comparison was twofold: on the one hand, the Indians and the Jews were dirty and untrustworthy people; on the other hand, the Indians in the New World may have been part of the Jewish diaspora. So, the comparison got in trouble, because Indians and Jews may have been the same people. The Jesuit priest José de Acosta, in his Historia natural y moral de las Indias (1589), asked whether the Indians descended from the Jews, addressing a question that was on everybody's mind. He dismissed the possibility of the connection, because the Jews had had a sophisticated writing system for a long time while the Indians were illiterate (in the Western sense of the word). Jews liked money, Acosta pointed out, while Indians were not even aware of it; and while Jews took circumcision seriously, Indians had no idea of it. Last but not least, if Indians were indeed of Jewish origin, they would not have forgotten the Messiah and their religion.

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Climo, Jacob J. "Ashkenazi Jews in Mexico: Ideologies in the Structuring of a Community:Ashkenazi Jews in Mexico: Ideologies in the Structuring of a Community." American Anthropologist 99, no. 4 (December 1997): 851–52. http://dx.doi.org/10.1525/aa.1997.99.4.851.

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Ben-Ur, Aviva. "Ashkenazi Jews in Mexico: Ideologies in the Structuring of a Community." Journal of Jewish Studies 50, no. 1 (April 1, 1999): 174–76. http://dx.doi.org/10.18647/2192/jjs-1999.

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Schuster, Paulette K. "Falafel and Shwarma: Israeli Food in Mexico." Transnational Marketing Journal 6, no. 1 (May 31, 2018): 3–22. http://dx.doi.org/10.33182/tmj.v6i1.376.

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Falafel and Shwarma are two iconic national Israeli dishes that are widely recognized and loved in Mexico. They are also the most mentioned by the participants. Kosher stores selling Israeli snack like Bamba, Bisli and Shkedei Marak (soup almonds) have a long-standing tradition in Mexico. However, restaurants serving Israeli food are far less common. In fact, for most of the 1980s and 1990s there were only three establishments, until recently when a new gourmet Israeli cuisine restaurant opened up. So, why is Strauss Israel’s largest food company bothering to invest in Mexico? Why are they marketing a line of Israeli popular items there? In addition to answering these questions. other queries to be explored include: How is Israeli food perceived in Mexico by the Jewish community? How did it go from a simple snack/street food to a gourmet affair? How are they framed and marketed? The main objective is to compare three different groups: Jewish Mexicans in Israel, Israelis in Mexico and Jewish Mexicans who remained in Mexico and how they perceive Israeli food in Mexico and in Israel. In addition to this, how marketing of Israeli food in Mexico has evolved. Twenty interviews will be conducted in Israel in total. Ten will be conducted with Mexican Jews living in Israel and ten will with Israelis who lived in Mexico and who have returned to Israel. To date, eight interviews have been conducted. They will be carried out in various cities in Israel. So far the median age is 45. It seems that for the Israelis eating their national food in Mexico represented an attempt at trying to connect to a symbolic sense of home. For Jewish Mexicans, eating Israeli food was either a way to connect to their future home (those that later immigrated to Israel) or a means to show their solidarity with Israel. Israeli companies investing in Mexico have a vested interest in selling and marketing their authentic wares in Mexico as they seek to gain a foothold in this emerging market.

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Hamui‐Halabe, Liz. "Re‐creating community: Christians from Lebanon and Jews from Syria in Mexico, 1900–1938." Immigrants & Minorities 16, no. 1-2 (March 1997): 125–45. http://dx.doi.org/10.1080/02619288.1997.9974906.

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Weber, David J., and Stanley M. Hordes. "To the End of the Earth: A History of the Crypto-Jews of New Mexico." Western Historical Quarterly 37, no. 4 (December 1, 2006): 524. http://dx.doi.org/10.2307/25443438.

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Carroll, Michael P. "The not-so-crypto crypto-Jews of New Mexico: update on a decades-old debate." Religion 48, no. 2 (November 22, 2017): 236–51. http://dx.doi.org/10.1080/0048721x.2017.1403397.

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Israel, Jonathan. "To the End of the Earth: A History of the Crypto-Jews of New Mexico." Hispanic American Historical Review 87, no. 4 (November 1, 2007): 757–58. http://dx.doi.org/10.1215/00182168-2007-058.

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Dissertations / Theses on the topic "Jews, mexico"

1

Kogan, Zajdman Joshua. "The Story of the Jews in Mexico." Kent State University Honors College / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ksuhonors152570347724291.

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LaVanchy, Jennifer Diane. "A history of persecution examining and comparing converso experience in the Spanish and Mexican Inquisitions /." Laramie, Wyo. : University of Wyoming, 2008. http://proquest.umi.com/pqdweb?did=1654490011&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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Skinner, Suzanne E. "Crypto-Jewish Identity in the Inquisition of Mexico City." DigitalCommons@USU, 2019. https://digitalcommons.usu.edu/etd/7534.

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This thesis studies identity among a group of Roman Catholic converts and accused heretics in Mexico City, called Crypto-Jews. The areas of identity that were examined in depth were, religious identity, gender identity, and racial identity. The records that exist for Crypto-Jews in Mexico City are limited but can be found among the records of the Holy Office of the Inquisition. In order to study the documents of the Office of the Inquisition in Mexico City, I had to travel to the University of California, Berkeley’s Bancroft Library. I was supported in this endeavor by the History Department at Utah State University during the Spring semester of 2017. While there, I found primary sources written by the Holy Office of the Inquisition that contained the Inquisition trial records of many accused Crypto-Jews. This thesis uses five Inquisition documents from the trials of Manuel de Lucena, Isabel de Carvajal, Leonor de Carvajal, Margarita Moreira, and Antonia Núñez. Other primary sources include a translated copy of Luis de Carvajal’s memoir. Through the study of these Inquisition documents, I have concluded that Crypto-Jewish identity was an amalgam of many cultural influences including Spanish, colonial, Roman Catholic, Jewish, and early medieval. The combination of these cultural influences was processed by Crypto-Jews to form a unique identity. This identity was specific to the people whose records I was able to study and is a unique contribution to the historical study of Crypto-Jews.

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DiSimone, Cori Beth. "The Rabi Yehuda Halevy: The Physical and Conceptual Space of a Sephardic Synagogue in Mexico City." Thesis, The University of Arizona, 2007. http://hdl.handle.net/10150/193233.

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This thesis analyzes Rabi Yehuda Halevy synagogue, which Victor Babani designed and Francisco Canovas built from 1941 to 1942 in the Colonia Roma Sur of Mexico City. I focus on its formal characteristics, as well as its socio-historical context. I examine late-nineteenth century to mid-twentieth century life for Sephardic Jews in Mexico: their cause for immigration, experience in their new homeland, and relations with other Jewish groups and non-Jews in the city. I explore the use of style and iconography in the synagogue in relation to the history and prior employment of these architectural features. Defining "style" in the Rabi Yehuda Halevy demands an understanding of the employment of a particular formal language in the design of minority groups' architecture. The process of finding a style to portray national identity in Mexico was parallel to the Mexican Sephardim's use of architecture to articulate their own identity in the city.

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Hileman, James Isaac. "Large-scale structures and noise generation in high-speed jets." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1078776079.

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Thesis (Ph. D.)--Ohio State University, 2004.
Title from first page of PDF file. Document formatted into pages; contains xxviii, 365 p.; also includes graphics. Includes bibliographical references (p. 269-279).

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Linssen, Fauve [Verfasser], and Jens-Peter [Akademischer Betreuer] Reese. "Geography of diabetes complications and quality of diabetes care in Mexico, a cross-sectional analysis of the Health and Nutrition Survey ENSANUT 2012 / Fauve Linssen ; Betreuer: Jens-Peter Reese." Marburg : Philipps-Universität Marburg, 2019. http://d-nb.info/1194161693/34.

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Benton, Katherine A. "Border Jews, border marriages, border lives Mexican-Jewish intermarriage in the Arizona Territory, 1850-1900 /." 1997. http://digital.library.wisc.edu/1793/28608.

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Thesis (M.A.) Masters of Arts--University of Wisconsin--Madison, 1997.
Typescript. Title from title screen (viewed July 3, 2008). Includes bibliographical references. Online version of the print original.

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"Literatura Judeochicana: El Reclamo De La Herencia Cripto-judía Sudoesteña." Master's thesis, 2019. http://hdl.handle.net/2286/R.I.53873.

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abstract: ABSTRACTO La identidad y el pluralismo se debaten cuando hablamos de dos escritoras chicanas. Ellas reclaman una herencia judía e indígena en sus obras literarias: María Speaks: Journeys into the Mysteries of the Mother in My Life (2004) de Sarah Amira de la Garza y The Desert Remembers My Name:On Family and Writing (2007) de Kathleen Alcalá. En sus obras se examina el proceso de la construcción de identidad dentro de la comunidad cripto-judía en el suroeste de los Estados Unidos. Dicha comunidad ejemplifica y pone en cuestión la construcción de la identidad en el mundo moderno, deconstruyendo la historia tradicional. Se aplican dos conceptos derivados del estructuralismo para analizar el proceso de integrar una identidad más en identidades ya existentes. Bricolaje, concepto teórico de Claude Lévi-Strauss en su obra: El pensamiento salvaje (1962); bricolaje proporciona el modelo a seguir para entender los diferentes patrones culturales que conforman la construcción de una identidad. Jonglerie de Seth Kunin o la manipulación de las identidades, extraído del artículo: “Juggling Identities Among the Crypto-Jews of the American Southwest” (2001). Acudimos al deconstructivismo de Jacques Derrida y al poscolonialismo de Gloria Anzaldúa y Emma Pérez. Este estudio revela que María Speaks deconstruye una educación católica al haber contradicciones eclesiásticas y cotidianas que producen un agudo sufrimiento en el sujeto femenino, ejerciendo como bricoleur, éste acude a la historia chicana de resistencia, a los mitos aztecas y coloniales, y al conocimiento y creencias judías para construir una nueva identidad chicana que incluye la cara sefardita. En The Desert Remembers my Name, el sujeto femenino, partiendo de una conciencia mexicoamericana de los 1950 y los 1960 donde se dan indicios culturales judíos, deconstruye su temprana identidad chicana y, como bricoleur, emprende investigaciones históricas y de familia para recuperar hechos, figuras, prácticas y símbolos para reconstruir una identidad sefardita y opata como parte de una actualizada identidad chicana. El método teórico aplicado, Bricolaje, Jonglerie, deconstructivismo y el poscolonialismo han sido útiles para recuperar la cara sefardita de la identidad chicana heterogénea. Creemos que este estudio representará un punto de partida para futuros estudios de la literatura judea-chicana.
Dissertation/Thesis
Masters Thesis Spanish 2019

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Schottenstein, Allison Elizabeth. ""Perl's of wisdom" : "Rabbi" Sam Perl, new models of acculturation, and the "in-between" Jew." Thesis, 2011. http://hdl.handle.net/2152/ETD-UT-2011-12-4457.

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“‘Perl’s of Wisdom’: ‘Rabbi’ Sam Perl, New Models of Acculturation, and the ‘In-Between’ Jew” examines archival materials from the Dolph Briscoe Center for American History, The Brownsville Herald and El Heraldo de Brownsville to demonstrate how Sam Perl — an Eastern European Jewish immigrant who changed the face of Brownsville, Texas — redefines historical approaches to Jewish acculturation. In this bordertown, Perl not only revitalized the Jewish community when he became the temple’s lay-rabbi, but he also actively united Mexican and Anglo communities both in Brownsville and across the border in its sister city of Matamoros. In Perl’s efforts to simultaneously revitalize his own religious community and the greater social landscape of the border area, Perl proved that he did not need to conform to the expectations of Anglo-Christian identity to succeed. Challenging theories of whiteness studies scholars, Perl never sacrificed his Jewish identity, had a boulevard named after him, and came to be known as “Mr. Brownsville.” Indeed, Perl’s profound impact on the Brownsville-Matamoros community was the result of his ability to occupy an “in-between,” interstitial position that did not require him to blend in with majority cultures; that is, Perl remained distinctly Jewish while simultaneously involving himself in both Anglo and Mexican arenas. Immersing himself in every aspect of bordertown life, Perl occupied multiple roles of community authority, serving as a businessman, rabbi, a Charro Days founder, cultural diplomat, court chaplain and radio host. A close examination of Perl’s life and considerable legacy demonstrates how new acculturation models are needed to better understand the manner in which Jews like Perl have adapted and contributed to dominant cultures.
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Books on the topic "Jews, mexico"

1

Tobias, Henry Jack. Jews in New Mexico since World War II. Albuquerque: University of New Mexico Press, 2008.

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Tobias, Henry Jack. A history of the Jews in New Mexico. Albuquerque: University of New Mexico Press, 1990.

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Cimet, Adina. Ashkenazi Jews in Mexico: Ideologies in the structuring of a community. Albany, N.Y: State University of New York Press, 1997.

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The martyr Luis de Carvajal: A secret Jew in sixteenth-century Mexico. Albuquerque, New Mexico: University of New Mexico Press, 2001.

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Cimet, Adina. Ashkenazi Jews in Mexico: Ideologies in the structuring of a community. Albany, N.Y: State University of New York Press, 1997.

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Soldier of God: Novel. Pittsburgh, PA: SterlingHouse Publisher, 2001.

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Piecing scattered souls: Maine, Germany, Mexico, China, and beyond. Solon, ME: Polar Bear & Co., 2011.

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M, Hordes Stanley, ed. Stones of remembrance: The historic Jewish cemetery in Las Vegas, New Mexico. [S.l.]: New Mexico Jewish Historical Society, 1990.

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Unwelcome exiles: Mexico and the Jewish refugees from Nazism, 1933-1945. Leiden: Brill, 2014.

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Baca, Ray Michael. Brotherhood of the light: A novel about the Penitentes and the Crypto-Jews of New Mexico. Mountain View, Calif: Floricanto Press, 2005.

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Book chapters on the topic "Jews, mexico"

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Hendrickson, Brett. "Mexican American Jews, Muslims, Buddhists, Mormons, and “nones”." In Mexican American Religions, 171–82. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429285516-13.

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Armond, Tina, Bo Reipurth, and Luiz Paulo R. Vaz. "New Herbig-Haro Objects in the Gulf of Mexico." In Protostellar Jets in Context, 511–13. Berlin, Heidelberg: Springer Berlin Heidelberg, 2009. http://dx.doi.org/10.1007/978-3-642-00576-3_64.

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Hamilton, Peter, and Thomas N. Lee. "Eddies and Jets Over the Slope of the Northeast Gulf of Mexico." In Circulation in the Gulf of Mexico: Observations and Models, 123–42. Washington, D. C.: American Geophysical Union, 2013. http://dx.doi.org/10.1029/161gm010.

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Smith, Paul Julian. "Race on TV: Crónica de castas [Chronicle of Castes] (Canal 11, 2014)." In Dramatized Societies: Quality Television in Spain and Mexico. Liverpool University Press, 2017. http://dx.doi.org/10.5949/liverpool/9781781383247.003.0008.

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Chapter 7 enlarges the focus on gender and sexual politics to embrace race and ethnicity. Beginning with a historical account of the complex representation of race in Mexican visual culture (painting, film, and TV), it goes on treat a unique example of a series focusing on that repressed subject. Shot and set in a working class barrio of Mexico City, this series charts the troubled consequences of ethnic mixing in Mexico, presenting little seen (and heard) indigenous characters of different kinds and enlarging its focus to embrace local Jews, Basques, and working-class transvestites. Race, gender, religion, and social class are thus cut and shuffled in this invaluable drama.

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"Laura Limonic, Kugel and Frijoles: Latino Jews in the United States. Detroit: Wayne State University Press, 2019. 264 pp." In No Small Matter, edited by Anat Helman, 297–98. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197577301.003.0031.

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This chapter assesses Laura Limonic's Kugel and Frijoles: Latino Jews in the United States (2019). This sociological study focuses on Latinx Jews who have migrated to the United States since 1965, largely from Argentina, Mexico, and Venezuela. Limonic establishes that the earlier migration of Cuban Jews to Miami in the early 1960s created a precedent for other Latin American Jews to search for a new home and a new sense of identity as “Latino Jews” in the United States. Fleeing the turn to Communism after Fidel Castro came to power in 1959, thousands of Cuban Jews arrived in Miami hoping to be welcomed into the American Jewish communal and religious institutions of the day. Instead, they discovered that their Cubanness made their Jewishness suspect at a time when multiculturalism was not yet in vogue. As a result, they had to build their own religious and social spaces, constructing an Ashkenazi synagogue, the Cuban Hebrew Congregation of Miami, and a Sephardic synagogue, Temple Moses.

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Harpaz, Yossi. "Israel." In Citizenship 2.0, 97–125. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691194066.003.0005.

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This chapter analyzes EU citizenship in Israel. Israel's high income level and low emigration rate set it apart from Serbia and Mexico and make dual citizenship less obviously useful. EU–Israeli dual citizens rarely refer to themselves as dual citizens, but instead see themselves as “Israelis with a European passport.” The chapter then demonstrates that citizenship applicants are mainly driven by two motivations that were conditioned by Jewish history. The first is the wish to hold an insurance policy against the possibility of Israel being destroyed. The second is the desire for a status symbol that signifies their elitist position in Israel as European-origin Jews. Ironically, the grandchildren of Jews who had left Europe for Israel now look to German or Hungarian passports for security.

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"Re-creating Community: Christians from Lebanon and Jews from Syria in Mexico, 1900–1938." In Arab and Jewish Immigrants in Latin America, 139–59. Routledge, 2013. http://dx.doi.org/10.4324/9781315038049-11.

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Spinner, Samuel J. "Conclusion." In Jewish Primitivism, 170–78. Stanford University Press, 2021. http://dx.doi.org/10.11126/stanford/9781503628274.003.0008.

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The Conclusion considers the meaning of Jewish primitivism in light of the catastrophic destruction of Jewish life in Europe during the First World War and its decimation in the Holocaust. Through a reading of two short texts by the Czech-German-Jewish journalist Egon Erwin Kisch, I show how Kisch exposes the limits of Jewish primitivism as a constructive critical force, compromised by capitalism, by extremist political ideologies, and by violent death. In these stories – one about a search for the Golem of Prague, the other about a search for “Indian Jews” in Mexico – Kisch’s primitivism catalyzes a sense of solidarity with the presumed primitive. It is a solidarity born of the common experience of violence and traumatic loss, but it generates a melancholic humanism that was the end of an aesthetic that, after the Holocaust, no longer had the same meaning.

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Stavans, Ilan. "1. After the expulsion." In Jewish Literature: A Very Short Introduction, 7–18. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780190076979.003.0002.

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“After the expulsion” looks at the expulsion of the Jews from Spain in 1492, along with the rise of the Enlightenment, as decisive moments in which Jews entered modernity. The literature of Crypto-Jews in the Iberian Peninsula and the Americas is worth looking at in this area of study, especially the memoir of Luis de Carvajal the Younger as are the literary manifestations of Sephardic writers such as Bulgarian writer Elias Canetti, Italian writer Natalia Ginzburg, Israeli writer A. B. Yehoshua, and Mexican writer Angelina Muniz-Huberman. There are similarities and differences in the relationship between the Ashkenazi and Sephardic branches in modern Jewish literature. Ladino is a language that evolved after the 1492 expulsion but lost steam in the twentieth century.

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Neulander, Judith. "Inventing Jewish History, Culture, and Genetic Identity in Modern New Mexico." In “Who Is A Jew?", 69–104. Purdue University Press, 2014. http://dx.doi.org/10.2307/j.ctt6wq61q.10.

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Conference papers on the topic "Jews, mexico"

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Magnell, Bruce A., and Leonid I. Ivanov. "Signatures of Mid-Water Jets in the Gulf of Mexico BOEM NTL Dataset." In Offshore Technology Conference. Offshore Technology Conference, 2014. http://dx.doi.org/10.4043/25421-ms.

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Morsch, A., Heriberto Castilla-Valdez, Omar Miranda, and Eli Santos. "Jets in Heavy Ion Collisions at the LHC with ALICE." In PARTICLES AND FIELDS: XI Mexican Workshop on Particles and Fields. AIP, 2008. http://dx.doi.org/10.1063/1.2965077.

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