Relevant bibliographies by topics / Sephardic and Oriental scholars

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Academic literature on the topic 'Sephardic and Oriental scholars'

Author: Grafiati
Published: 27 February 2023

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Journal articles on the topic "Sephardic and Oriental scholars"

1

Grözinger, Karl E. "Das spirituelle Profil des aschkenasischen Judentums." Aschkenas 30, no. 2 (November 25, 2020): 181–215. http://dx.doi.org/10.1515/asch-2020-0009.

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AbstractThe cultural-religious profile of Ashkenazi Judaism is, compared to Sephardic Judaism, mostly portrayed as stereotypically focused on studying the Talmud and discussing the Halacha. While Sephardic Judaism, and before that also Oriental Judaism, produced a rich philosophy and mystical literatures in the form of the Kabbalah, in Ashkenaz one usually tends to see the yeshiva with its merely few spiritual and theological-philosophical interests. In contrast to this common image, it should be pointed out here that in Ashkenazi Judaism there were quite a few outstanding Halacha scholars such as El’asar from Worms, the Maharal from Prague, Moses Isserles and Ḥajjim Woloshyner who created the theological foundation for the fulfillment of the commandments and the study of the Torah, who subsequently became the paradigm for Ashkenazi Orthodoxy.
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Westreich, Elimelech. "Levirate Marriage in the State of Israel: Ethnic Encounter and the Challenge of a Jewish State." Israel Law Review 37, no. 2-3 (2004): 426–99. http://dx.doi.org/10.1017/s0021223700012528.

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AbstractThe article examines the approach of leading rabbis toward levirate marriages following the establishment of the State of Israel. Chief Ashkenazi Rabbi Herzog supported the abolishment of levirate marriages and attempted to impose on all ethnic communities the Ashkenazi approach, which since the 13th century favoredchalitza. Chief Sephardic Rabbi Uziel supported rabbi Herzog although the levirate commandment takes precedence overchalitzain the Sephardic and oriental traditions and is practiced in these communities. In 1950, the two Chief Rabbis led a council of rabbis that enacted a regulation rejecting levirate marriages and favoringchalitza. Rabbi Uziel believed that two opposing traditions governing an issue as central as family law are not appropriate in a modern state. He perceived the levirate marriage, which binds women in matrimonial relations against their will, to be inconsistent with their status in the modern era. The strong roots of the Ashkenazi Halachic tradition, which has for many generations rejected levirate marriages, allowed him to demand that all ethnic groups adopt it. Rabbi Yossef and other oriental critics regard his actions as submissive to Ashkenazi tradition, a criticism I reject. Rabbi Yossef vigorously opposed the abolition of levirate marriages, and in a decision in 1951 he claimed that it was invalid. It was the beginning of his struggle against what he perceived as Ashkenazi dominance and Sephardic submission, demanding the restoration of the oriental and Sephardic traditions. In time, this became an explicit ideological-political stance under the mottoleachzir atara le'yoshna. I suggest that Rabbi Yossef endeavors to restore the golden age of the Bashi sages in Jerusalem, chief among them Rabbi Elyashar, at the twilight of the Ottoman period.
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Naor, Moshe. "The Sephardic Labor Organization and the Status of Sephardi and Mizrahi Jews in the Yishuv." IYUNIM Multidisciplinary Studies in Israeli and Modern Jewish Society 36 (December 25, 2021): 172–95. http://dx.doi.org/10.51854/bguy-36a128.

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The article discusses the Sephardic Labor Organization in Palestine which was active from 1940 through 1946 as the roof organization of the Sephardic Labor Organization in Tel Aviv and the Organization of Sephardi and Oriental Workers in Jerusalem. The aim of the Sephardic Labor Organization in Palestine as a whole and in particular, of the Sephardic Labor Organization in Tel Aviv was to improve the economic conditions of Sephardi and Mizrahi workers and to enhance their social and political status in the Yishuv. These activities reflect the status of Sephardi and Mizrahi Jews as a hybrid group on the socioeconomic border between the Jews and Arabs of Mandatory Palestine. The article explores the processes which led to the establishment of Sephardi labor organizations, and which manifest the connection between patterns of employment and standard of living, and between ethnic identity and social status.
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Díaz-Mas, Paloma. "Folk Literature among Sephardic Bourgeois Women at the Beginning of the Twentieth Century." European Journal of Jewish Studies 3, no. 1 (2009): 81–101. http://dx.doi.org/10.1163/102599909x12471170467367.

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AbstractFolklorists, philologists and ethnomusicologists have emphasized the important role of women for the preservation of Sephardic folklore and traditional literature in the twentieth century. Many scholars accept that Sephardic women who knew and performed folklore where almost illiterate and belonged to lower classes. This article intends to show that at the beginning of the twentieth century, some bourgeois, middle-class Sephardic women, although they had a very Western, modern life style, knew and appreciated the intangible heritage of Sephardic folklore that they had received handed down from their mothers and grandmothers. Those considerations are based on the information and comments about folklore and folksongs contained in the letters of affluent Sephardic Jews who maintained correspondence with Angel Pulido, a Spanish doctor and senator who in 1904 started a political campaign to strenghten ties and relations between Spain and the Sephardic Jews.
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Weich-Shahak, Susana. "Musico-Poetic Genres in the Sephardic Oral Tradition. An Interdisciplinary Approach to the Romancero, Coplas and Cancionero." European Journal of Jewish Studies 9, no. 1 (April 21, 2015): 13–37. http://dx.doi.org/10.1163/1872471x-12341270.

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This article, based exclusively on examples that the author has recorded from the oral tradition of the Sephardic Jews, presents the three main genres of the Sephardic traditional repertoire, romancero, coplas and cancionero. These three poetic and musical genres show the vitality, the richness and the variety of the Judeo-Spanish repertoire and have received focused attention by literary scholars and musicologists, through intensive fieldwork, recordings, analysis and interviews. This article presents a system of classification of the repertoire according to interdisciplinary parameters. All the examples belong to those the author has collected in work at the Jewish Music Research Center of the Hebrew University of Jerusalem. The recordings from her own fieldwork (1974–2014), together with those of other scholars, resulted in the world’s richest collection of the Judeo-Spanish repertoire, and is stored and catalogued at the National Sound Archives of the Israel National Library, open to scholars, singers and lovers of the Judeo-Spanish tradition.
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Abbasi, Dr Mustafa. "THE WAR ON THE MIXED CITIES: THE DEPOPULATION OF ARAB TIBERIAS AND THE DESTRUCTION OF ITS OLD, ‘SACRED’ CITY (1948–9)." Holy Land Studies 7, no. 1 (May 2008): 45–80. http://dx.doi.org/10.3366/e1474947508000061.

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The Old City of Tiberias was one of the most beautiful and ancient cities in Palestine. With a mixed population of Palestinian Arabs and (largely) Mizrahi 1 1 The Mizrahim are eastern or oriental Jews. and Sephardic Jews until the 1948 Palestinian Nakba, Tiberias – in which Maimonides is buried – is, according to Jewish tradition, among the four ‘sacred’ cities in the country. Shortly after Israel was established, the secular Zionist establishment decided to raze the Old City to its foundations. As a result of this policy, the Old City, with all its historical buildings and nearly all its historical walls, was entirely erased, and in its place today there are parking lots and modern high-rise hotels. This article traces the story of the destruction of Old Tiberias and examines the attitudes of the secular Labour Zionist leadership to a ‘sacred’ Jewish city and the reactions to these attitudes of the local Sephardic and Mizrahi public.
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Mark, Peter, and José da Silva Horta. "Two Early Seventeenth-Century Sephardic Communities on Senegal's Petite Cote." History in Africa 31 (2004): 231–56. http://dx.doi.org/10.1017/s0361541300003478.

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Portuguese archives contain a wealth of documents that are insufficiently utilized by, and often unknown to, historians of sixteenth- and seventeenth-century west Africa. Lusophone sources are crucial for the period of earliest contact between Europeans and West Africans. While the publications of Avelino Teixeira da Mota are widely known, the work of contemporary Portuguese scholars such as Maria Emilia Madeira Santos, Maria Manuel Torrão, and Maria João Soares does not have the same visibility except among lusophone scholars. Relatively few Africanists have recognized the potential significance of the Portuguese archives for Senegambia, a region generally considered within the orbit of francophone or anglophone west Africa. The Portuguese archives remain a rich source of hitherto unknown documents, some of which will lead to fundamental transformations in our historical knowledge of the sixteenth- and seventeenth-century Upper Guinea coast.The two of us have worked extensively on the history of the Luso-Africans in Senegambia and the Guinea of Cape Verde. Mark has investigated the construction and evolution of their identity. Horta, in particular, has for many years focused on their representation in sixteenth- and seventeenth-century Portuguese sources. Both writers have argued elsewhere—following Boulègue and Moraes—that among these Luso-Africans—or “Portuguese” as they were known in contemporary sources—there were New Christians, some of whom were probably practicing Jews. Evidence of the Jewish presence in west Africa remained scanty, however, and we argued that if some “Christian” Portuguese were in fact practicing Jews, they were Jews primarily in the privacy of their own communities.
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Leonard, Karen Isaksen. "Family Firms in Hyderabad: Gujarati, Goswami, and Marwari Patterns of Adoption, Marriage, and Inheritance." Comparative Studies in Society and History 53, no. 4 (October 2011): 827–54. http://dx.doi.org/10.1017/s0010417511000429.

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Scholars are looking again at banking and mercantile families in India's early modern history, responding to the challenge issued by Claude Markovits in the epilogue of his 2008 volume,Merchants, Traders, Entrepreneurs, to “return the merchant to South Asian history.” Some of the underlying assumptions and questions being asked are old and some are new. My own longstanding assumption, upon which this article relies, has been that bankers and merchants played multiple and important roles with respect to states in South Asia, and that their relations with non-kin officials and other political actors determined their success or failure and sometimes the success or failure of a state, most notably, the Mughal state. Questions are again being raised about “trust,” assumed to be a leading attribute of and asset to financial networks (especially in long-distance trade diasporas), and the notion so commonly put forward by scholars to explain the success of Hindu banking and mercantile communities. Recent work by Francesca Trivellato has found that membership in the Sephardic trade diaspora facilitated but did not guarantee trust or cooperation: the Sephardic merchants relied on non-Jewish as well as Jewish agents and networks of information, and evolving legal norms guided their business activities.
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Naseem, Farhat, and Afshan Noureen. "مستشرقين کے انگريزی تراجمِ قرآن پر تنقيدات کا تجزياتی مطالعہ." Al Basirah 11, no. 2 (January 24, 2023): 41–58. http://dx.doi.org/10.52015/albasirah.v11i2.162.

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The orientalist movement has played a pivotal role in raising criticism against revelation, Surah arrangement, writing style (orthography) and pronunciation (recitation) of Holy Quran. The Oriental scholars who mostly belonged to radical/religious Jew-Christian back ground, theorized that basic source of creation of Quran was Torah and Biblical verses. These oriental scholars also insisted in their writings that Quran went under multiple evolutionary changes and many changes took place in this Holy book to be in the shape in which it exists today. The orientalist scholars’ accusations on Holy Prophet Muhammad (P.B.U.H) regarding divinastion, Hallucination and self-creation of Ayah/Surahs are also an important part of oriental literature. This study provides brief but comprehensive overview of above mentioned oriental scholars literary conspiracy and criticism on Quran text and also challenges them with logical response to prove that Quran is a word of God revealed upon the last Prophet Muhammad (P.B.U.H).
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Rustamov, Shahzodbek Shukhratjon ogli. "Treatises of oriental scholars on the performing arts." Asian Journal of Multidimensional Research 10, no. 10 (2021): 946–49. http://dx.doi.org/10.5958/2278-4853.2021.00888.0.

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Dissertations / Theses on the topic "Sephardic and Oriental scholars"

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Arnold, Rafael. "Leshonot yehude Sefarad ve-ha-mizrach vesifruyotehem / Languages and literatures of Sephardic and Oriental Jews / [rezensiert von] Rafael Arnold." Universität Potsdam, 2010. http://opus.kobv.de/ubp/volltexte/2010/4377/.

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rezensiertes Werk: Leshonot yehude Sefarad ve-ha-mizrach vesifruyotehem / Languages and literatures of Sephardic and Oriental Jews. - Jerusalem : Misgav Yerushalayim, 2009. - 484 S. [hebr.] + 434 S. [lat.], ; Ill.
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Books on the topic "Sephardic and Oriental scholars"

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1939-, Zucker George K., ed. International directory for Sephardic and Oriental Jewish studies. Cedar Falls, Iowa: University of Northern Iowa, 1993.

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2

Refaʼel Barukh ben Gavriʼel Ṭoledano. Ḳadosh u-varukh: Pirḳe orah li-demuto ha-ḳedoshah, toldot hayaṿ u-foʻalaṿ shel Rabi Refaʼel Barukh Ṭoledano z. ts. ṿe-ḳ.l., raʼavad Meḳnes. Bene Beraḳ: Refaʼel Barukh Ṭoledano, 2019.

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1924-, Guggenheimer Heinrich W., ed. The scholar's Haggadah: Ashkenazic, Sephardic, and Oriental versions. Northvale, N.J: Jason Aronson, 1995.

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4

Rabeeya, David. Sephardic Muse: Mediterranean challenges. [Bloomington, Ind.]: Xlibris, 2008.

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Rabeeya, David. Sephardic Muse: Mediterranean challenges. [Bloomington, Ind.]: Xlibris, 2008.

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Rabeeya, David. Sephardic Muse: Mediterranean challenges. [Bloomington, Ind.]: Xlibris, 2008.

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7

Bunis, David M. Languages and Literatures of Sephardic and Oriental Jews. Jerusalem: Misgav Yerushalayim, 2009.

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8

1925-, Klein Earl, and Benzaquen Moises, eds. [Seder Seliḥot]: A Selihot prayerbook according to the Oriental Sephardic rite. Los Angeles, CA: Tefilah Publishing, 1995.

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9

Arberry, A. J. Oriental essays: Portraits of seven scholars. Richmond, Surrey [England]: Curzon, 1997.

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10

1951-, Gerstle C. Andrew, and Milner Anthony Crothers 1945-, eds. Recovering the Orient: Artists, scholars, appropriations. Chur [Switzerland]: Harwood Academic Publishers, 1994.

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Book chapters on the topic "Sephardic and Oriental scholars"

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Kerem, Yitzchak. "Sephardic and Oriental Oral Testimonies." In Remembering for the Future, 2034–41. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1007/978-1-349-66019-3_142.

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Schroeter, Daniel. "From Sephardi to Oriental: The ‘Decline’ Theory of Jewish Civilization in the Middle East and North Africa." In Jewish Contribution to Civilization, 125–48. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113522.003.0008.

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This chapter reveals that the 'orientalism' of European Jewish scholars was more than one dimensional. It discusses Western Jewish historians from Heinrich Graetz to Shlomo Dov Goitein who typically cast Islam as more tolerant and more enlightened than Christianity, facilitating the unique Judaeo-Arabic cultural symbiosis that nourished the 'golden age' of Spanish Jewry. It also recounts the wake of the Spanish Jewish expulsion in 1492, when oriental Jewry embarked upon a cultural decline. The chapter investigates this 'rise and decline' model of Sephardi and Middle Eastern Jewry while revealing questions about the Eurocentric character of the 'contribution discourse'. It reviews the biological argument on the ideal Sephardi type that was adopted to counter antisemitic charges of Jewish degeneracy.
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Zohar, Zion. "Chapter 15 Sephardim and Oriental Jews in Israel Rethinking the Sociopolitical Paradigm." In Sephardic and Mizrahi Jewry, 300–328. New York University Press, 2022. http://dx.doi.org/10.18574/nyu/9780814797419.003.0018.

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"Chapter Two. “Castilian Pride and Oriental Dignity”." In German Jewry and the Allure of the Sephardic, 53–111. Princeton University Press, 2016. http://dx.doi.org/10.1515/9781400874194-004.

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Kalimi, Isaac. "Chapter 6 Medieval Sephardic-Oriental Jewish Bible Exegesis: The Contributions of Saadia Gaon and Abraham ibn Ezra." In Sephardic and Mizrahi Jewry, 101–19. New York University Press, 2022. http://dx.doi.org/10.18574/nyu/9780814797419.003.0009.

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"Scholars, advisers and state-builders: Soviet Afghan studies in light of present-day Afghan development: Anna R. Paterson." In The Heritage of Soviet Oriental Studies, 157–77. Routledge, 2011. http://dx.doi.org/10.4324/9780203832752-16.

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"The politics of scholarship and the scholarship of politics: imperial, Soviet, and post-Soviet scholars studying Tajikistan: Lisa Yountchi." In The Heritage of Soviet Oriental Studies, 227–50. Routledge, 2011. http://dx.doi.org/10.4324/9780203832752-20.

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Boccali, Giuliano. "Venetian Indology." In 150 Years of Oriental Studies at Ca’ Foscari. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-252-9/009.

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The essay traces the studies and academic responsibilities covered by all those scholars who have taught and teach Indological disciplines at Ca’ Foscari, at every level, as well as of those who have studied at Ca’ Foscari and have earned a position abroad or in other Italian universities. The author outlines the expansion of Indological studies in Venice and the rich network of international relations established by Venetian Indologists.
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"What Does an Oriental Scholar Look Like? Some Portraits of Joseph Scaliger and Other Sixteenth-century Oriental Scholars: A Selection." In For the Sake of Learning, 73–90. BRILL, 2016. http://dx.doi.org/10.1163/9789004263314_006.

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Bienati, Luisa, Adriana Boscaro, and Bonaventura Ruperti. "Japanese Studies in Venice from 1964 to Present Day." In 150 Years of Oriental Studies at Ca’ Foscari. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-252-9/017.

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This paper traces the history of Japanese Studies in Ca’ Foscari University from the foundation of the Course in Oriental Studies in 1965. Furthermore, the paper outlines the state of the research in Japanese Studies describing profiles, the scientific production, methods and lines of research of the professors, researchers and scholars in Ca’ Foscari University. The range of Japanese studies is based on a long standing tradition and includes Japanese Language, Literature, Philology and Linguistic, History and Institutions, Economics, Society, Politic and International Relations, Religion, Philosophy and Cultural Anthropology, Figurative and Performing Arts, Fine Arts, Theatre, Film and Visual Culture, etc.
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Reports on the topic "Sephardic and Oriental scholars"

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Yilmaz, Ihsan, and Nicholas Morieson. Religious populism in Israel: The case of Shas. European Center for Populism Studies (ECPS), March 2022. http://dx.doi.org/10.55271/pp0011.

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Since the 1990s, populism has become increasingly prevalent in Israeli politics. While scholars and commentators have often focused on the populist rhetoric used by Benjamin Netanyahu, his is hardly the only manifestation of populism within Israel. For example, Shas, a right-wing populist party which seeks to represent Sephardic and Haredi interests within Israel, emerged in the 1980s and swiftly became the third largest party in the country, a position it has maintained since the mid 1990s. Shas is unique insofar as it merges religion, populism, and Sephardic and Haredi Jewish identity and culture. Indeed, Shas is not merely a political party, but a religious movement with its own schools and religious network, and it possesses both secular and religious leaders. In this article, we examine the religious populism of Shas and investigate both the manner in which the party constructs Israeli national identity and the rhetoric used by its secular and religious leadership to generate demand for the party’s religious and populist solutions to Israel’s social and economic problems. We show how the party instrumentalizes Sephardic ethnicity and culture and Haredi religious identity, belief, and practice, by first highlighting the relative disadvantages experienced by these communities and positing that Israeli “elites” are the cause of this disadvantaged position. We also show how Shas elevates Sephardic and Haredi identity above all others and claims that the party will restore Sephardic culture to its rightful and privileged place in Israel.
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