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Journal articles on the topic 'Jews, Yemenite'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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1

Alwuraafi, Ebrahim. "Zaydi Discriminatory Decrees and Their Effect on Yemenite Jews in Nomi Eve’s Henna House." Acuity: Journal of English Language Pedagogy, Literature and Culture 6, no. 1 (December 2, 2020): 24–35. http://dx.doi.org/10.35974/acuity.v6i1.2389.

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Nomi Eve’s novel Henna House: A Novel (2014) is the first novel to tackle the history of Jews in Yemen—one of the poorest and most forgotten countries of the world—in English. The novel revisits the last period of the Jews’ history in Yemen before their transportation to Israel in Operation Magic Carpet between 1949 and 1950 and is illustrative of the subordination and suffering of Jews in Yemen. It explores the experience of the Yemenite Jews in the first half of the twentieth-century Yemen and reveals the explicitly racialized association of human repression of Zaydi majority. It also explores the experiences of marginalization and segregation in the lives of Yemenite Jews. It raises questions on the relation between religion, politics and minorities and legal implications of the incorporation of a religious minority into the mainstream of national identity. The aim of the present article is to examine the effects of Zaydi discriminatory laws particularly the Orphans’ Decree on the Yemenite Jewish community and explores the experience of the Jewish children under the threat of being uprooted just to be planted in another soil. It argues that Eve has been able to articulate the suffering experienced by Yemenite Jews at the hands of Zaydis and that the novel presents a realistic picture of the Jewish community during the first half of the 20th century.

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2

Gaimani, Aharon. "Visiting Graves of Ẓaddiqim in Yemen." Review of Rabbinic Judaism 18, no. 2 (July 8, 2015): 281–300. http://dx.doi.org/10.1163/15700704-12341288.

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The article deals with the phenomenon in Yemen of Jews’ visiting the graves of ẓaddiqim, which was a very limited one. Throughout Yemen there were but a few gravesites of Jewish ẓaddiqim to which pilgrimages were made; they were of interest only to people living in their vicinity. The most famous among the Yemenite graves of ẓaddiqim was that of Rabbi Shalom Shabazi, the most highly esteemed figure among Yemenite Jewry. This was the only site to which Jews came from all over Yemen. Despite the difficult journey and the dangers along the way, Yemenite Jews visited the grave for various purposes: to make personal requests, to pray, to ask for success and for the fulfillment of vows made by people who had been ill but had recovered. In this paper, I present new oral and written testimonies about pilgrimage to his grave.

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3

Micle, S., and E. Kobyliansky. "Dermatoglyphic sexual dimorphism in Yemenite Jews." Bulletins et Mémoires de la Société d'anthropologie de Paris 4, no. 2 (1987): 95–113. http://dx.doi.org/10.3406/bmsap.1987.1624.

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4

Alwuraafi, E. M. "PERSECUTION AND longing OF YEMENITE JEWS IN THE HANDSOME JEW." Trames. Journal of the Humanities and Social Sciences 25, no. 1 (2021): 49. http://dx.doi.org/10.3176/tr.2021.1.04.

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5

Relethford, John h. "Evolution of Skin Color in Yemenite Jews." Current Anthropology 39, no. 1 (February 1998): 150–52. http://dx.doi.org/10.1086/204704.

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6

Avigad, Smadar, Bernard E. Cohen, Sofia Bauer, Gerard Schwartz, Moshe Frydman, Savio L. C. Woo, Yehuda Niny, and Yosef Shiloh. "A single origin of phenylketonuria in Yemenite Jews." Nature 344, no. 6262 (March 1990): 168–70. http://dx.doi.org/10.1038/344168a0.

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7

Katsman, Roman. "Gestures accompanying Torah learning/recital among Yemenite Jews." Gesture 7, no. 1 (April 18, 2007): 1–19. http://dx.doi.org/10.1075/gest.7.1.02kat.

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The article discusses one of the most ancient and unique customs in Jewish liturgy — the hand movements that accompany the Torah recital ritual in the Yemenite Jewish tradition. They are usually perceived as connected to the melody path of the recital: as a technique for its memorization and performance. For the first time, these movements and the technique of their performance are being recorded, classified and described in a systematic scholar way, particularly in terms of anthropokinesics and task dynamics. Their connection is discussed to other elements and techniques of the ritual. The gestures have been studied in two major frameworks: Torah learning in a children’s religious class, and Torah recital in the synagogue. The article argues that the recital gestures function as a kind of body technique, whose cultural, symbolic, aesthetic and psycho-dynamic significance reaches much farther than memorization of the recital melody.

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8

Israel, Shoshana, OhJoong Kwon, Naomi Weintrob, Elliot Sprecher, Konstantine Bloch, Sarah Assa, Chaim Brautbar, and Pnina Vardi. "HLA class II immunogenetics of IDDM in Yemenite Jews." Human Immunology 59, no. 11 (November 1998): 728–33. http://dx.doi.org/10.1016/s0198-8859(98)00074-3.

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9

Stabholz, A., V. Soskolne, E. Machtei, R. Or, and W. A. Soskolne. "Effect of Benign Familial Neutropenia on the Periodontium of Yemenite Jews." Journal of Periodontology 61, no. 1 (January 1990): 51–54. http://dx.doi.org/10.1902/jop.1990.61.1.51.

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10

Rappoport, Naama, Amos J. Simon, Atar Lev, Michal Yacobi, Chaim Kaplinsky, Michael Weingarten, Raz Somech, Ninette Amariglio, and Gideon Rechavi. "Correlation between ‘ACKR1/DARCnull’ polymorphism and benign neutropenia in Yemenite Jews." British Journal of Haematology 170, no. 6 (March 26, 2015): 892–95. http://dx.doi.org/10.1111/bjh.13345.

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11

Lerer, Israela, Tieling Wang, Tamar Peretz, Michal Sagi, Luna Kaduri, Avi Orr-Urtreger, Jona Stadler, Haim Gutman, and Dvorah Abeliovich. "The 8765delAG Mutation in BRCA2 Is Common among Jews of Yemenite Extraction." American Journal of Human Genetics 63, no. 1 (July 1998): 272–74. http://dx.doi.org/10.1086/301924.

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12

Peretz, Hava, Avital Mulai, Sali Usher, Ariella Zivelin, Avihai Segal, Zahavi Weisman, Moshe Mittelman, et al. "The Two Common Mutations Causing Factor XI Deficiency in Jews Stem From Distinct Founders: One of Ancient Middle Eastern Origin and Another of More Recent European Origin." Blood 90, no. 7 (October 1, 1997): 2654–59. http://dx.doi.org/10.1182/blood.v90.7.2654.2654_2654_2659.

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Previous studies showed that factor XI (FXI) deficiency commonly observed in Ashkenazi Jews is caused by two similarly frequent mutations, type II (Glu117stop) and type III (Phe283Leu) with allele frequencies of 0.0217 and 0.0254, respectively. In Iraqi Jews, who represent the ancient gene pool of Jews, only the type II mutation was observed with an allele frequency of 0.0167. In this study we sought founder effects for each mutation by examination of four FXI gene polymorphisms enabling haplotype analysis in affected Jewish patients of Ashkenazi, Iraqi, and other origins and in Arab patients. Initial population surveys of 387 Middle Eastern Jews (excluding Iraqi Jews), 560 North African/Sephardic Jews, and 382 Arabs revealed allele frequencies for the type II mutation of 0.0026, 0.0027, and 0.0065, respectively. In contrast, the type III mutation was not detected in any of these populations. All 60 independent chromosomes bearing the type III mutation were solely observed in Ashkenazi Jewish patients and were characterized by a relatively rare haplotype. All 103 independent chromosomes bearing the type II mutation in patients of Ashkenazi, Iraqi, Yemenite, Syrian, and Moroccan Jewish origin and of Arab origin were characterized by another distinct haplotype that was rare among normal Ashkenazi Jewish, Iraqi Jewish, and Arab chromosomes. These findings constitute the first example of a mutation common to Ashkenazi Jews, non-Ashkenazi Jews, and Arabs and are consistent with the origin of type II mutation in a founder before the divergence of the major segments of Jews. Our findings also indicate that the type III mutation arose more recently in an Ashkenazi Jewish individual.

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13

Elron, Sari. "Rina Nikova and the Yemenite Group: Between East and West, North and South." Congress on Research in Dance Conference Proceedings 39, S1 (2007): 63–68. http://dx.doi.org/10.1017/s2049125500000121.

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Rina Nikova, a Jewish dancer, ballet master, and choreographer, was born in Russia around 1898 and died in Israel in 1974. Nikova established her Yemenite Singing Ballet in 1932. She trained her dancers—young Jewish emigrates from Yemen—with classical ballet technique augmented with various local and migrating influences. She gathered firsthand information on folk dances, music, and costumes by visiting Arab towns and villages and communities of Oriental Jews. Nikova combined those influences into an original creation that was to become a cornerstone of nation-building in Israel.

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14

Peretz, Hava, Avital Mulai, Sali Usher, Ariella Zivelin, Avihai Segal, Zahavi Weisman, Moshe Mittelman, et al. "The Two Common Mutations Causing Factor XI Deficiency in Jews Stem From Distinct Founders: One of Ancient Middle Eastern Origin and Another of More Recent European Origin." Blood 90, no. 7 (October 1, 1997): 2654–59. http://dx.doi.org/10.1182/blood.v90.7.2654.

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Abstract Previous studies showed that factor XI (FXI) deficiency commonly observed in Ashkenazi Jews is caused by two similarly frequent mutations, type II (Glu117stop) and type III (Phe283Leu) with allele frequencies of 0.0217 and 0.0254, respectively. In Iraqi Jews, who represent the ancient gene pool of Jews, only the type II mutation was observed with an allele frequency of 0.0167. In this study we sought founder effects for each mutation by examination of four FXI gene polymorphisms enabling haplotype analysis in affected Jewish patients of Ashkenazi, Iraqi, and other origins and in Arab patients. Initial population surveys of 387 Middle Eastern Jews (excluding Iraqi Jews), 560 North African/Sephardic Jews, and 382 Arabs revealed allele frequencies for the type II mutation of 0.0026, 0.0027, and 0.0065, respectively. In contrast, the type III mutation was not detected in any of these populations. All 60 independent chromosomes bearing the type III mutation were solely observed in Ashkenazi Jewish patients and were characterized by a relatively rare haplotype. All 103 independent chromosomes bearing the type II mutation in patients of Ashkenazi, Iraqi, Yemenite, Syrian, and Moroccan Jewish origin and of Arab origin were characterized by another distinct haplotype that was rare among normal Ashkenazi Jewish, Iraqi Jewish, and Arab chromosomes. These findings constitute the first example of a mutation common to Ashkenazi Jews, non-Ashkenazi Jews, and Arabs and are consistent with the origin of type II mutation in a founder before the divergence of the major segments of Jews. Our findings also indicate that the type III mutation arose more recently in an Ashkenazi Jewish individual.

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15

Rund, Deborah G., Adir Shaulov, and Dvora Filon. "Haplotype Analysis of -α3.7 Chromosomes in Israeli Ethnic Groups Reveals Unexpected Heterogeneity and Demonstrates Ashkenazi Founder Groups in Carriers of α-Thalassemia." Blood 108, no. 11 (November 16, 2006): 1591. http://dx.doi.org/10.1182/blood.v108.11.1591.1591.

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Abstract α-thalassemia (α-thal) is among the world’s most common single gene disorders, whose prevalence in the “malaria belt” is attributed to a selective advantage of carriers. Our previous studies demonstrated a high frequency of deletional α-thal (nearly all heterozygotes or homozygotes for -α3.7) in Ashkenazi Jews (carrier frequency of 7.9%, allele frequency of 0.04) (Rund et al, 2004). Ashkenazim resided in temperate climates for centuries and were not subject to malarial selection pressure, and their carriership for β-thalassemia is very low (estimated <0.1%). To elucidate the genetic mechanism(s) responsible for this high frequency of α-thal, we performed α-globin haplotype analysis on 170 chromosomes (chromos) of 85 homozygotes for -α3.7. We compared chromos of several ethnic groups: Jews (Ashkenazim: 54 chromos, Yemenites: 54 chromos, Iraqis: 14 chromos, others: 14 chromos), Arabs (28 chromos), and Druze (6 chromos). Using PCR and digestion with ApaI and RsaI, it was determined that all but three of the chromos are of the -α3.7I type. Haplotype analysis was performed for polymorphic sites identified by Higgs (1986), using PCR and restriction enzyme digestion. Altogether, 13 haplotypes were found. Unexpectedly, at least 5 haplotypes were found among the Ashkenazim with a large number of chromos carrying unknown haplotypes. Interestingly, 26/54 of Ashkenazi chromos carried haplotype IIIb which is found rarely in Europe and Saudi Arabia but most commonly in Melanesia and Papua New Guinea (Flint, 1992). In contrast, only 3/116 nonAshkenazi chromos carried haplotype IIIb. Interestingly there was little overlap in haplotypes between Ashkenazim and the various ethnic groups studied including the other Jewish groups, with 2 exceptions. First, Arabs and Yemenite Jews each were found to have around 50% chromos which carried haplotype Ia. Additionally, 10% of Ashkenazim and 20% of Yemenites had chromos carrying haplotype IIh, which is a haplotype originally described in an Australiam Aboriginal tribe (Roberts-Thomson, 1996). There was no overlap between Arabs and Druze. In conclusion, α-globin haplotype analysis demonstrates diversity within an apparently homogeneous ethnic group (Ashkenazim homozygous for -α3.7) and demonstrates founder effects in Ashkenazim carrying α-globin gene rearrangements.

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16

Gamliel, Tova. "‘Here's your dinner, Jews’: Yemenite-Jewish lamentation in Israel as a commemoration of shame." Religion 44, no. 1 (November 6, 2013): 46–71. http://dx.doi.org/10.1080/0048721x.2013.841111.

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17

Anzi. "Yemenite Jews in the Red Sea Trade and the Development of a New Diaspora." Northeast African Studies 17, no. 1 (2017): 79. http://dx.doi.org/10.14321/nortafristud.17.1.0079.

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18

Meir-Glitzenstein. "Operation Magic Carpet: Constructing the Myth of the Magical Immigration of Yemenite Jews to Israel." Israel Studies 16, no. 3 (2011): 149. http://dx.doi.org/10.2979/israelstudies.16.3.149.

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19

Madmoni-Gerber, Shoshana. "From Mainstream to Social Media: The Kidnapped Yemeni Babies Affair in Israel and the Fight for Memory and Justice." Journal of Holy Land and Palestine Studies 21, no. 1 (April 2022): 1–20. http://dx.doi.org/10.3366/hlps.2022.0281.

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This essay analyses the racial constructs and discursive webs that justified the separation of babies from their families, with reference to the Kidnapped Babies Affair in Israel. The discourse of hygiene and the view of Yemenite Jews as ‘Others,’ as articulated by David Ben-Gurion and other Ashkenazi Zionist leaders of Israel, are especially highlighted. The article contrasts mainstream-media framing practices with the dominance of new digital narratives. While the emergence of social media grants agency to previously silenced victims, I argue that the attitude of the Israeli state remains a major force in the ongoing Israeli official rejection of this story. Despite a breakthrough in the public perception of this narrative, the road to full transparency and justice remains elusive.

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20

Auslender, Noa, Dror Sharon, Anan H. Abbasi, Hanna J. Garzozi, Eyal Banin, and Tamar Ben-Yosef. "A Common Founder Mutation ofCERKLUnderlies Autosomal Recessive Retinal Degeneration with Early Macular Involvement among Yemenite Jews." Investigative Opthalmology & Visual Science 48, no. 12 (December 1, 2007): 5431. http://dx.doi.org/10.1167/iovs.07-0736.

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21

Mazuz, Haggai. "The Identity of the Apostate in the Epistle to Yemen." AJS Review 38, no. 2 (November 2014): 363–74. http://dx.doi.org/10.1017/s0364009414000300.

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In his Epistle to Yemen, Moses Maimonides answers an anonymous Jewish apostate's polemical claims about the truth of Islam. This apostate challenged the Yemenite Jews by presenting quotes from the Torah that Muslims considered proof of the future advent of Islam and Muḥammad (dalā'il). The identity of the apostate, however, has been disputed by researchers. This article proposes that the apostate Maimonides had in mind was Samaw'al al-Maghribī, the Jewish convert who authored Ifḥām al-Yahūd. The reasoning is based on unique characteristics of Samaw'al's tract that distinguish it from other polemical works. Samaw'al discussed the dalā'il with much greater sophistication than any earlier polemicist and used an advanced manner of presentation, in response to which Maimonides provided well-conceived refutations. This combination of Samaw'al's sophisticated polemical arguments and Maimonides's replies demonstrates that the two appear to be matched.

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22

Weisz-Hubshman, M., H. Meirson, R. Michaelson-Cohen, R. Beeri, S. Tzur, C. Bormans, S. Modai, et al. "Novel WWOX deleterious variants cause early infantile epileptic encephalopathy, severe developmental delay and dysmorphism among Yemenite Jews." European Journal of Paediatric Neurology 23, no. 3 (May 2019): 418–26. http://dx.doi.org/10.1016/j.ejpn.2019.02.003.

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23

Litz Philipsborn, Shira, Shulamit Hartmajer, Atalia Shtorch Asor, Mika Vinovezky, Miriam Regev, Amihood Singer, and Eyal Reinstein. "A founder mutation in TCTN2 causes Meckel‐Gruber syndrome type 8 among Jews of Ethiopian and Yemenite origin." American Journal of Medical Genetics Part A 185, no. 5 (February 15, 2021): 1610–13. http://dx.doi.org/10.1002/ajmg.a.62119.

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24

Shamis, I., O. Gordon, Y. Albag, G. Goldsand, and Z. Laron. "Ethnic Differences in the Incidence of Childhood IDDM in Israel (1965-1993): Marked increase since 1985, especially in Yemenite Jews." Diabetes Care 20, no. 4 (April 1, 1997): 504–8. http://dx.doi.org/10.2337/diacare.20.4.504.

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25

Mayersen, Deborah. "Rethinking Approaches to Prevention under the Responsibility to Protect." Global Responsibility to Protect 6, no. 4 (November 27, 2014): 483–507. http://dx.doi.org/10.1163/1875984x-00604007.

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Within the responsibility to protect (R2P) principle, there is an assumption that is rarely questioned. Beneath the statement that states and the international community are charged with the responsibility to protect populations from genocide, war crimes, crimes against humanity and ethnic cleansing, lies the implication that vulnerable populations cannot protect themselves. In periods of crisis, when the international community might consider mobilising a response under pillar three, this is often the case. Yet outside of such crises, when pillar one – the enduring responsibility of the state to protect its own populations – and pillar two – assistance from the international community to meet this responsibility – might be invoked in a preventive capacity, vulnerable populations may not be wholly reliant upon protection from external actors. In these circumstances, persecuted groups may actively seek to protect themselves, and may be successfully able to do so. In this paper, I challenge the current understanding of prevention within R2P as an externally imposed process, by considering how persecuted groups have themselves acted in ways that mitigate their vulnerability to mass atrocities. The paper considers a number of historical case studies in which targeted groups were able to leverage their own agency, often with assistance from others, to reduce this vulnerability. These include cases that culminated in genocide, namely the experiences of German and Austrian Jews under Nazi rule, and negative cases studies in which a demonstrable risk of mass atrocities was not realised, such as the experiences of Yemenite Jews in the first half of the twentieth century and those of the Bahá’í community in Iran since the 1979 Iranian revolution. These cases suggest that assisting persecuted populations to empower themselves can be an effective way to promote resilience to mass atrocities. In the final section of the paper, I explore why this approach is often overlooked, despite its capacity for some success. I consider the potential benefits and costs of a greater focus on utilising the agency of vulnerable groups in endeavours to prevent mass atrocities.

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26

Vardi, Pnina, Elliot Sprecher, Shosh Israel, Chaim Brautbar, Ran Avidan, Konstantin Bloch, and Michael Weingarten. "Unique susceptibility of a unique population: A dramatic increase in the frequency of type I and type II diabetes in Yemenite Jews in Israel." Diabetes Research and Clinical Practice 50 (September 2000): 353. http://dx.doi.org/10.1016/s0168-8227(00)81203-6.

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27

Borkan, Jeffrey. "Book Review Changing Health and Changing Culture: The Yemenite Jews in Israel By Michael A. Weingarten. 187 pp. Westport, Conn., Praeger, 1992. $47.95. ISBN-0-275-94230-9." New England Journal of Medicine 329, no. 9 (August 26, 1993): 669–70. http://dx.doi.org/10.1056/nejm199308263290922.

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28

KLORMAN, BAT-ZION ERAQI. "Yemen, Aden and Ethiopia: Jewish Emigration and Italian Colonialism." Journal of the Royal Asiatic Society 19, no. 4 (September 9, 2009): 415–26. http://dx.doi.org/10.1017/s1356186309990034.

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AbstractAfter Aden came under British rule (1839) its Jewish community was reinforced by Jewish immigrants from inland Yemen and also from other Middle Eastern countries. Some of the Adeni Jews, most of them British subjects, entered the Indian-British commercial network and expanded it to East Africa, mainly to Ethiopia, founding commercial strongholds there. From the late nineteenth century, Jews coming from Yemen joined the existing Adeni settlements.This paper compares the reasons for the emigration to Ethiopia of Adeni Jews and Yemeni Jews, and their economic and social status under Italian colonial regime (established in Eritrea in the 1880s). It discusses relations between these Jews, which it argues, were determined by the position of each group in the colonial hierarchy, and by the necessity of sustaining religious-communal life. Thus, in spite of their shared Yemeni origin and attendance at the same communal institutions, ethnicity and religion proved weaker than social and economic considerations, and the two groups cultivated a separate identity.

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29

Eraqi-Klorman, Bat-Zion. "THE FORCED CONVERSION OF JEWISH ORPHANS IN YEMEN." International Journal of Middle East Studies 33, no. 1 (February 2001): 23–47. http://dx.doi.org/10.1017/s0020743801001027.

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Reports emanating from Yemen as early as the 1920s indicated that local Jews were subjected to a unique statute, known in Jewish sources as the “Orphans' Decree.” This law obligated the Yemeni (Zaydi) state to take custody of dhimmi children who had been orphaned, usually of both parents, and to raise them as Muslims. The statute, anchored in 18th-century Zaydi legal interpretations and put into practice at the end of that century, has no parallel in other countries.1 S. D. Goitein suggests that the legal basis for this religious interpretation rested on the hadith: “Every person is born to the natural religion [Islam], and only his parents make a Jew or a Christian out of him” (Muhammad al-Bukhari 82, 3).2

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30

Wagner, Mark. "JEWISH MYSTICISM ON TRIAL IN A MUSLIM COURT: A FATWā ON THE ZOHAR—YEMEN 1914." Die Welt des Islams 47, no. 2 (2007): 207–31. http://dx.doi.org/10.1163/157006007781569954.

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AbstractIn the early decades of the twentieth century, a heated debate over the legitimacy of Jewish mystical texts, foremost among them the Zohar, divided the Jews of San&#0257, the Yemeni capital, into two camps. In 1914, one Jewish faction took the other to a Muslim court. There, a Muslim jurist heard arguments for and against Jews' study of the Zohar. The resulting fatwā sheds light on this fascinating moment of inter-religious dialogue. At issue here is the extent to which the Jewish litigants framed their arguments in Islamic terms and the ways in which the Muslim jurist and his employer, Imām Yahyā Hamīd al-Dīn, the theocratic ruler of Yemen, understood Judaism in terms borrowed from contemporary debates on Islamic sectarianism. The centrality of this fatwā in later permutations of the schism within Yemeni Judaism will be addressed as well.

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31

Langermann, Y. Tzvi. "Three singular treatises from Yemeni manuscripts." Bulletin of the School of Oriental and African Studies 54, no. 3 (October 1991): 568–71. http://dx.doi.org/10.1017/s0041977x00000902.

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I should like to discuss briefly three Arabic treatises that are quite different from one another with regard to content, authorship, and provenance. They do, however, share one interesting feature. Each one survives in just two manuscript copies, both in a Yemeni hand, the one in Arabic script, the other also in the Arabic language but written in Hebrew characters. The circumstances of their survival are instructive concerning the intellectual histories of both Jews and Muslims in the Yemen, and especially with regard to the relationships that obtained between these two communities. We may also add that none of these treatises, each of which is of some interest to its respective field, has been the subject of even a cursory study.

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32

Marmari, Shaul. "National and Transnational Trade: Israel and the Jewish-Yemeni Diaspora at the Red Sea." IYUNIM Multidisciplinary Studies in Israeli and Modern Jewish Society 37 (July 15, 2022): 201–25. http://dx.doi.org/10.51854/bguy-37a138.

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During the age of imperialism, hundreds of Yemeni Jews settled around the Red Sea, forming a Jewish-Yemeni trading diaspora. The study examines the fate of this diaspora after the establishment of the State of Israel in 1948 and the mass migrations thereto. While the first part of the article is dedicated to the inherent contradiction between the diaspora and the Zionist project, the second part argues for their symbiosis. As the Red Sea area assumed a strategic importance for Israel, the young Jewish state relied heavily on the established Jewish diaspora in the region to consolidate its power; the diaspora, for its part, was able to find in the Israeli enterprise a measure of compensation for its lost, pre-national trade. The alliance between the two, argues the article, allowed the diaspora to persist beyond the rupture of 1948.

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33

Zaltzman, Roy, Reuven Sharony, Colin Klein, and Carlos R. Gordon. "Spinocerebellar ataxia type 3 in Israel: phenotype and genotype of a Jew Yemenite subpopulation." Journal of Neurology 263, no. 11 (August 8, 2016): 2207–14. http://dx.doi.org/10.1007/s00415-016-8251-8.

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34

Fadhel, Dr Fahmi H. "Psychometric Properties of COPE Inventory in a Yemeni Sample." Journal of Educational & Psychological Sciences 16, no. 1 (March 1, 2015): 467–593. http://dx.doi.org/10.12785/jeps/160119.

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35

Al-Rabea, Ali A., and Abdulla A. M. Gubbad. "Participation in Planning and Developing of School Curriculum from the Perspective of Yemeni Secondary School Teacher in Wadi Hadhramout." Journal of Educational & Psychological Sciences 07, no. 02 (June 1, 2006): 13–34. http://dx.doi.org/10.12785/jeps/070201.

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36

Yousf, Raghd Z. M., Ahmed M. Alatiq, and Mostafa I. Awad. "THE COPING AND ADAPTTATION MECHANISMS OF THE YEMENI FAMILY IN THE LIGHT OF CURRENT EVENTS." Journal of Environmental Science 50, no. 10 (October 1, 2021): 125–61. http://dx.doi.org/10.21608/jes.2021.206292.

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37

Aran, Adi, Reeval Segel, Kota Kaneshige, Suleyman Gulsuner, Paul Renbaum, Scott Oliphant, Tomer Meirson, et al. "Vesicular acetylcholine transporter defect underlies devastating congenital myasthenia syndrome." Neurology 88, no. 11 (February 10, 2017): 1021–28. http://dx.doi.org/10.1212/wnl.0000000000003720.

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Objective:To identify the genetic basis of a recessive congenital neurologic syndrome characterized by severe hypotonia, arthrogryposis, and respiratory failure.Methods:Identification of the responsible gene by exome sequencing and assessment of the effect of the mutation on protein stability in transfected rat neuronal-like PC12A123.7 cells.Results:Two brothers from a nonconsanguineous Yemeni Jewish family manifested at birth with severe hypotonia and arthrogryposis. The older brother died of respiratory failure at 5 days of age. The proband, now 4.5 years old, has been mechanically ventilated since birth with virtually no milestones achievement. Whole exome sequencing revealed homozygosity of SLC18A3 c.1078G>C, p.Gly360Arg in the affected brothers but not in other family members. SLC18A3 p.Gly360Arg is not reported in world populations but is present at a carrier frequency of 1:30 in healthy Yemeni Jews. SLC18A3 encodes the vesicular acetylcholine transporter (VAChT), which loads newly synthesized acetylcholine from the neuronal cytoplasm into synaptic vesicles. Mice that are VAChT-null have been shown to die at birth of respiratory failure. In human VAChT, residue 360 is located in a conserved region and substitution of arginine for glycine is predicted to disrupt proper protein folding and membrane embedding. Stable transfection of wild-type and mutant human VAChT into neuronal-like PC12A123.7 cells revealed similar mRNA levels, but undetectable levels of the mutant protein, suggesting post-translational degradation of mutant VAChT.Conclusion:Loss of function of VAChT underlies severe arthrogryposis and respiratory failure. While most congenital myasthenic syndromes are caused by defects in postsynaptic proteins, VAChT deficiency is a presynaptic myasthenic syndrome.

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Muhi, Dr Maysoon Taher, Dr Maysam Bahaa Saleh, and Sufyan Awad Hasson. "The Character of Shylock as a Cultural Mark: Shakespeare's The Merchant of Venice and Bakathir's The New Shylock." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 58, no. 3 (September 15, 2019): 69–90. http://dx.doi.org/10.36473/ujhss.v58i3.912.

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This study aims to depict the image of the Jew by two different authors of various periods of time. Undoubtedly, the Image of the Jew had been discussed and depicted in many plays of famous and prominent authors, especially during The Renaissance Era, such as Christopher Marlowe in his brilliant artistic work The Jew of Malta. In addition to, William Shakespeare’s glorious piece of art The Merchant of Venice which is described by Dr. Mahmoud Shetywi, in his article “The Merchant of Venice in Arabic” as the play that is considered till now as the most prominent Elizabethan comedy that has been studied, performed and adapted by many universal and Arab modern and contemporary authors ; who one of them is the Yemeni author and playwright Ali Ahmed Bakathir with his adaptation of The Merchant of Venice which is called The New Shylock , in which he relates the traditional Elizabethan image of the Jew to the issue of (The Arab – Israeli Conflict). So, this study endeavors to show the genius dramatic techniques, that are used by both authors and the effect of Shakespeare on Bakathier. The New Shylock can be considered an adaptation of The Merchant of Venice with modern modifications and new concepts that serve the purpose of Bakathir. Accordingly, the researchers will rely on the theory of adaptation in excavating the treasures of both texts. Moreover, there are various (psychological, political, social and anthropological) aspects of depth that they tried to convey within their creation of the character of Shylock and what does this character really imply of the essential issues, to criticize and relate them to their own societies and times.

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Gamliel, Tova. "The Yemenite Children Affair: A Moral Call." Women in Judaism: A Multidisciplinary e-Journal 17, no. 2 (June 24, 2021). http://dx.doi.org/10.33137/wij.v17i2.36888.

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The immigration to Israel of most of Yemenite Jewry in 1948–1950, titled “Operation Magic Carpet” is symbolic of a miraculous leap in space and time from distant Yemen to the modern Jewish state. The Yemenite Jews’ utopian ethos, however, was far from able to foresee the trauma that awaited them in the transit camps where they were placed after their arrival in Israel: the kidnapping of thousands of infants in what became known as the “missing Yemenite-Jewish children affair.”

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Pressler, Mariel, Julie Devinsky, Miranda Duster, Joyce H. Lee, Courtney S. Glick, Samson Wiener, Juliana Laze, Daniel Friedman, Timothy Roberts, and Orrin Devinsky. "Dietary Transitions and Health Outcomes in Four Populations – Systematic Review." Frontiers in Nutrition 9 (February 9, 2022). http://dx.doi.org/10.3389/fnut.2022.748305.

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ImportanceNon-communicable chronic diseases (NCDs) such as obesity, type 2 diabetes, heart disease, and cancer were rare among non-western populations with traditional diets and lifestyles. As populations transitioned toward industrialized diets and lifestyles, NCDs developed.ObjectiveWe performed a systematic literature review to examine the effects of diet and lifestyle transitions on NCDs.Evidence ReviewWe identified 22 populations that underwent a nutrition transition, eleven of which had sufficient data. Of these, we chose four populations with diverse geographies, diets and lifestyles who underwent a dietary and lifestyle transition and explored the relationship between dietary changes and health outcomes. We excluded populations with features overlapping with selected populations or with complicating factors such as inadequate data, subgroups, and different study methodologies over different periods. The selected populations were Yemenite Jews, Tokelauans, Tanushimaru Japanese, and Maasai. We also review transition data from seven excluded populations (Pima, Navajo, Aboriginal Australians, South African Natal Indians and Zulu speakers, Inuit, and Hadza) to assess for bias.FindingsThe three groups that replaced saturated fats (SFA) from animal (Yemenite Jews, Maasai) or plants (Tokelau) with refined carbohydrates had negative health outcomes (e.g., increased obesity, diabetes, heart disease). Yemenites reduced SFA consumption by >40% post-transition but men's BMI increased 19% and diabetes increased ~40-fold. Tokelauans reduced fat, dramatically reduced SFA, and increased sugar intake: obesity and diabetes rose. The Tanushimaruans transitioned to more fats and less carbohydrates and used more anti-hypertensive medications; stroke and breast cancer declined while heart disease was stable. The Maasai transitioned to lower fat, SFA and higher carbohydrates and had increased BMI and diabetes. Similar patterns were observed in the seven other populations.ConclusionThe nutrient category most strongly associated with negative health outcomes – especially obesity and diabetes – was sugar (increased 600–650% in Yemenite Jews and Tokelauans) and refined carbohydrates (among Maasai, total carbohydrates increased 39% in men and 362% in women), while increased calories was less strongly associated with these disorders. Across 11 populations, NCDs were associated with increased refined carbohydrates more than increased calories, reduced activity or other factors, but cannot be attributed to SFA or total fat consumption.

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"DIET AND INCIDENCE OF DIABETES AND HEART DISEASE IN YEMENITE JEWS." Nutrition Reviews 20, no. 6 (April 27, 2009): 163–64. http://dx.doi.org/10.1111/j.1753-4887.1962.tb04604.x.

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Gamliel, Tova, and Haim Hazan. "Civil melancholia: Yemenite Jews’ responses to the kidnapping of their children." Ethos, January 2023. http://dx.doi.org/10.1111/etho.12365.

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Eraqi Klorman, Bat-Zion. "The Missing Yemeni Children Affair – How Could It Happen?" Women in Judaism: A Multidisciplinary e-Journal 17, no. 2 (June 24, 2021). http://dx.doi.org/10.33137/wij.v17i2.36887.

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This article aims to position the phenomenon of the Missing Children within the broad context of the relations between Yemeni Jews and the hegemonic Eastern European Yishuv society, and as a continuation of institutional and social stance towards them. It is further argued that the Yishuv leadership's attitude toward the Yemenis signaled its conduct toward Mizrahi Jews in general.

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Rashed, Redhwan Qasem Ghaleb. "The Fictional World of Ali Al-Muqri as Seen in The Handsome Jew." Contemporary Review of the Middle East, December 8, 2020, 234779892097628. http://dx.doi.org/10.1177/2347798920976285.

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This study aims at highlighting the artistic and intellectual vision of Ali Al-Muqri, a prominent contemporary Yemeni novelist, in The Handsome Jew, a narrative that marks a sharp departure from the works of his contemporaries in terms of its themes, technical devices, and discursive strategies. Much has been written about the relation between Muslims and Jews in the world literature. However, most, if not all, have a masculine stamp. The norm has been reversed here, Fatima, an educated Muslim woman, loves Salem, the Jew, and marries him. In contrast to the derogatory image of the Jew in literature, Salem seems open-minded and very humane. It is hypothesized that all religions are subject to interpretation according to human needs and that all religions are a source of union, not separation. Building on an eclectic theoretical framework with the analytical method, this study analyzes The Handsome Jew that is still incarcerated within the local Yemeni linguistic and cultural barrier and aims to locate the Yemeni narrative in the realm of Arabic and world literature. The conclusions of the study are as follows: despite different religions and cultures, there is a possibility for coexistence and establishing social relationships, as it happened with Fatima and Salem, who introduce a kind of sublime human reconciliation that has not touched the sacred belief of both. Learning the other’s culture and reading freely, away from the preceding and inherited views, is essential for a healthy society. It would make Muslims love the Jews and would make the Jews love the Muslims. Love is a natural humanistic energy that challenges human-made cultural barriers.

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Crasnow, Sascha. "Co-Option and Erasure." Lateral 10, no. 1 (March 2021). http://dx.doi.org/10.25158/l10.1.16.

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Much of the rhetoric around racism and racialized discrimination in Israel centers on Israeli Jewish treatment of Palestinians. However, an examination of the experience of Mizrahi Jews can also be instructive as to the ways that racism and white supremacy function within Israel—through a privileging of Ashkenazi Jews, whose experiences are used to define the contemporary Israeli Jewish experience. For example, Israeli Jewish artist of Yemeni descent Leor Grady’s work addresses the marginalization, erasure, and exile of Yemeni Mizrahi Jews in Israel. In his video work Eye and Heart, Grady highlights how, in its absorption into Israeli folk dance, traditional Yemeni dance has been uprooted from its site of origination and “whitewashed.” Through a discussion of this work and others alongside which it was shown in the exhibition Natural Worker, I argue that Grady’s articulation of the co-option of Yemeni culture by the dominant Ashkenazi (white) Israeli mainstream demonstrates how racialization plays out in the cultural realm of Israel. This method of privileging whiteness can be seen in the Israeli co-option of other Mizrahi and Palestinian cultural elements, such as couscous, hummus, and Arabic words such as “yalla.” This examination of Grady’s work allows for an understanding of how this privileging of whiteness functions within the Jewish Israeli context.

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