Relevant bibliographies by topics / Social aspects of Zionism and Judaism

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  2. Dissertations / Theses
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  4. Book chapters

Academic literature on the topic 'Social aspects of Zionism and Judaism'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Social aspects of Zionism and Judaism"

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Löwy, Michael. "Shalom Ratzabi, Between zionism and judaism. The radical circle in Brith Shalom 1925-1933." Archives de sciences sociales des religions, no. 128 (October 1, 2004): 53–158. http://dx.doi.org/10.4000/assr.2120.

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Batnitzky, Leora. "Between Ancestry and Belief: “Judaism” and “Hinduism” in the Nineteenth Century." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (April 5, 2021): 194–219. http://dx.doi.org/10.1093/mj/kjab001.

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Abstract This article argues that thinking about disputed conceptions of religious conversion helps us understand the emergence of both Jewish and Indian nationalism in the nineteenth century. In today’s world, Hindu nationalism and Zionism are most often understood to be in conflict with various forms of Islamism, yet the ideological formations of both developed in the context of Christian colonialism and, from the perspectives of Jewish and Indian reformers and nationalists, the remaking of Hinduism and Judaism in the image of Christianity. Even as they internalized some aspects of Protestant criticisms of “Judaism” and “Hinduism,” nineteenth century Jewish and Hindu reformers opposed definitions of “Judaism” and “Hinduism” based upon what they regarded as a one-sided emphasis on individual belief at the expense of ancestry and national identity. In making arguments about what constituted “Judaism” and “Hinduism” respectively, Jewish and Hindu reformers also rejected what they claimed was the false universalism of Christianity, as epitomized by Christian missionizing. For Jewish and Hindu reformers of the nineteenth century, “Jewish” and “Hindu” ties to ancestry marked not a parochial intolerance of others, as many Christians had long maintained, but a true universalism that, unlike Christian missionizing, allowed, promoted and embraced human difference. In these ways, contested characterizations of “Judaism” and “Hinduism” in the nineteenth century set in motion a series of arguments about conversion that became central to Jewish and Indian nationalism, some of which remain relevant for understanding conversion controversies in Israel and India today.
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Rabinovich, Irene. "Rosa Sonneschein’s Fin-the-Siècle Fiction: The Clashing Worlds of Zionism, Reform Judaism, Feminism and Conformity." American, British and Canadian Studies 34, no. 1 (June 1, 2020): 147–66. http://dx.doi.org/10.2478/abcsj-2020-0009.

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AbstractRosa Sonneschein (1847–1932) was an important figure in late nineteenth-century American journalism, activism, and fiction. While a few brief studies were dedicated to her biography and to her role as a Jewish social activist, editor, and contributor to The American Jewess, no critical work has been devoted as yet to her literary production. The aim of this essay is to rectify this critical neglect by examining Sonneschein’s wide literary opus and by investigating its connection, if any, to the views she expressed as a journalist and a public speaker. This essay will explore Sonneschein’s threefold literary oeuvre, consisting of the following genres: Jewish fiction, non-Jewish fiction, and literary sketches. It will also try to explicate Rosa’s often conflicting stance with regard to Judaism, feminism, and Zionism, a standpoint which should be examined in the context of the fin-the-siècle’s turbulent changes American society had to cope with, especially pertaining to massive immigration, religious and social reforms, suffrage and temperance movements, etc.
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Elledge, C. D. "Critical Issues in Death and the Afterlife in Ancient Judaism." Journal of Ancient Judaism 10, no. 1 (May 19, 2019): 4–33. http://dx.doi.org/10.30965/21967954-01001003.

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Studies of the afterlife in ancient Judaism have often charted the historical emergence and development of beliefs, like resurrection, that would ultimately become normative within Western religions. Yet recent studies have focused more intently on specific aspects of ancient literary evidence, including apocalypses, sapiential texts, Philo, Josephus, and select Dead Sea Scrolls. Social-scientific analysis has also brought clearer insights into the interactive roles that attitudes toward death may play in shaping behavior, community continuity, political resistance, and self-definition. The present article surveys these developments, highlighting the conceptual diversity of attitudes toward death and the varied social roles that they played within their ancient Jewish contexts. The conceptual variety and social adaptability of afterlife beliefs to varying sectors of Judaism offer a revealing window into the process of theodicy-creation and legitimation in ancient Judaism.
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Steinberg, Avraham. "Medical ethics in an interreligious comparison: Judaism." Ethik in der Medizin 10, S1 (September 1998): S112—S115. http://dx.doi.org/10.1007/pl00014811.

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Botha, P. H., and F. J. Van Rensburg. "Seksuele reinheid voor die huwelik in Korinte in die eerste eeu nC." Verbum et Ecclesia 23, no. 1 (September 6, 2002): 52–66. http://dx.doi.org/10.4102/ve.v23i1.1199.

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Sexual purity before marriage in Corinth in the first century BC A socio-historical overview on the ethical codes within Judaism, Hellenism, and early Christianity shows that very definite codes were in place. Sexual purity within Judaism was based on two aspects, namely a property code and an ethical code. Early Christianity inherited its sexual ethics from Judaism and has reinterpreted it in the light of the Gospel. The moral status of Corinth was to a great extent the outcome of its religious and social history. The Christian community existed within these circumstances, but experienced problems in coping with the moral situation of its time. The Jewish, Graeco-Roman and Christian communities existed alongside each other in the city of Corinth and each of these groups had a code of conduct for sexual purity. It would seem that the different ethical codes for sexual purity had much in common. Virginity was a prerequisite, especially for unmarried females.
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Shishigina, Maria. "Factors of Designing of Religious Identity Progressive Judaism’s Representatives by the Example of Moscow Community Le-dor Va-dor." Tirosh. Jewish, Slavic & Oriental Studies 18 (2018): 221–36. http://dx.doi.org/10.31168/2658-3380.2018.18.5.1.

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Identity in modern sociocultural discourse is one of the most actual issues that affects at epistemological, cultural and social processes. Variability, pluralism and the changing nature of the conditions in which the individual acts create certain models for choice. The problem of selfdetermination of an individual in such ambiguous discourse is put forward on one of the first plans of philosophical themes of the present day. The analysis of identity allows defining and explaining the changes in the social and personal aspects of self-determination of a person. Religion is the main factor of the individual’s identity, which creates the feeling that the world really is what it seems. Representatives of a religious minority have an additional element of solidarity based on isolation from representatives of the titular denomination of a certain region. In this article, an attempt has been made to comprehend the mechanisms for constructing the identity of representatives of progressive Judaism in Russia (on the example of the community of Le-dor Va-dor in Moscow). Analysis of the design of the identity of representatives of progressive Judaism allows us to identify the most significant constants in the ways of identifying a person in a multi-confessional modern society. The mere fact of the existence in Russia of progressive Judaism gives rise to the formation of specifically separate relationships between representatives of different currents of Judaism. In the religious space of the city of Moscow, the progressive community of Judaism occupies a significant place among the Jewish population, which, due to the processes of globalization, increasingly turns to religion as a factor of referring itself to a certain community. The strategy of building an identity by the progressive community of Judaism in Moscow shows that the community as a public institution based on the reproduction of established traditions takes its own specific features. The mechanisms of constructing religious identity within the framework of the community under consideration became the basis for group consolidation and acquired the status of significant for each individual within this community. This local version of progressive Judaism is largely different from the Western version and has its own specific features.
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Żurek, Jagoda, Mariusz Rudy, Magdalena Kachel, and Stanisław Rudy. "Conventional versus Ritual Slaughter–Ethical Aspects and Meat Quality." Processes 9, no. 8 (August 8, 2021): 1381. http://dx.doi.org/10.3390/pr9081381.

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Social pressure on increased protection and welfare of animals results mainly from the initiative of people living in the urbanized parts of the world. The respect for the right to freedom of religion, which is indisputably one of the fundamental liberal rights, must be taken into account. The right to freedom to religion also includes the right to follow a religion’s dietary recommendations. The aim of the literature analysis was to systematize the knowledge on the ethical aspects and quality of meat obtained from carcasses of animals subjected to conventional and ritual slaughter. Consistent with the importance of ritual slaughter for humans of two major faiths (Islam and Judaism), it is important that scientists be objective when evaluating these practices from an animal welfare and meat quality point of view. To evaluate the welfare of the slaughtered animal, it is necessary to openly discuss ritual slaughter and the improvement of its methods. The quality of meat and the degree of bleeding of animals do not always correlate with the ritual slaughter method used.
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Brown, Benjamin. "Jewish Political Theology: The Doctrine ofDaʿat Torahas a Case Study." Harvard Theological Review 107, no. 3 (July 2014): 255–89. http://dx.doi.org/10.1017/s0017816014000285.

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A number of political theologies have emerged within modern Judaism, primarily as a reaction to the rise of Zionism but also, and to a lesser degree, to that of socialism, pacifism, and other ideological movements. Among the characteristics they shared are a “father”—i.e., an individual who fleshed out their tenets in more or less systematic fashion—and an attempt to deal with the nature and governance of a future Jewish state. The majority of these theologies failed to achieve significant influence in the wider public arena. Notably, however, there is one modern Jewish political theology that evolved by means of a different process, one that was gradual and decidedly unsystematic. It also lacks a single founder or figurehead, even though, like its counterparts, it developed and sought to remain within a particular social faction where it has long exercised significant influence and continues to do so to this day. I am referring to the doctrine ofDaʿat Torah(literally “the Torah view,” “the opinion of the Torah,” “the knowledge of the Torah,” or “the Torah mind”), which arose in the first half of the twentieth century in Haredi (ultra-Orthodox) circles. It can be summarized in a single sentence: The great religious authorities hold the power to issue rulings not only in their specific areas of expertise but in all areas of life, including the political realm.
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Loewenthal, Kate Miriam, and Lamis S. Solaim. "Religious Identity, Challenge, and Clothing: Women’s Head and Hair Covering in Islam and Judaism." Journal of Empirical Theology 29, no. 2 (December 6, 2016): 160–70. http://dx.doi.org/10.1163/15709256-12341344.

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This qualitative research examined the issues of women’s head covering in Islam and Judaism. It focuses on the role played by head-covering decisions in the development of religious identity. Translated sources of Islamic and Jewish law on modest dress set the context of religious rulings in which women wrestle with decisions about head-covering. Ten practising Muslim and Jewish women were interviewed about their experiences of head/hair covering. Head/hair covering was seen as an expression of identity, and as a way of managing identity. It is a key topic for both Muslim and Jewish women, central in identity development and in decisions relating to identity development, identity threat, acculturation, spirituality, and social relations with men. The role of dress is one of many aspects of ritual deserving closer attention from psychologists of religion, along with the more general topic of the impact of religious practice on religious and spiritual development.
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Dissertations / Theses on the topic "Social aspects of Zionism and Judaism"

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Brown, Robert Bruce. "Holy war as an instrument of theocratic and social ideology in Judaic, Christian, and Islamic history." CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1428.

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Massart, Mordechai Ben. "A Rabbi in the Progressive Era: Rabbi Stephen S. Wise, Ph.D. and the Rise of Social Jewish Progressivism in Portland, Or, 1900-1906." PDXScholar, 2010. https://pdxscholar.library.pdx.edu/open_access_etds/729.

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Rabbi Stephen S. Wise presents an excellent subject for the study of Jewish social progressivism in Portland in the early years of the twentieth-century. While Wise demonstrated a commitment to social justice before, during, and after his Portland years, it is during his ministry at congregation Beth Israel that he developed a full-fledged social program that was unique and remarkable by reaching out not only within his congregation but more importantly, by engaging the Christian community of Portland in interfaith activities. In so doing, Wise broke off from the traditional role expected of rabbis by bringing social causes to the fore over traditional Jewish observances. This thesis examines the years and contributions of Stephen Wise in Portland between 1900 and 1906. An overall study of the Jewish community in Portland is presented along with a general description of the condition of how both German and Eastern European Jews through their settlement, business occupation, and pace of assimilation came to envision their integration into the American mainstream. In order to fully appreciate Wise's commitment to social progressivism in Portland, this study will look to detail how Liberal Judaism, Ethical Culture, and the Social Gospel movement provided Wise with the means to combine his rabbinate with public advocacy in the prophetic tradition. The thesis then focuses on Wise's social activities and struggles against child labor, gambling, and prostitution with a special interest on the Chinese Exclusion Acts that struck the small but active Chinese community of Portland.
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Mahla, Daniel. "Orthodoxy in the Age of Nationalism: Agudat Yisrael and the Religious Zionist Movement in Germany, Poland and Palestine 1912-1952." Thesis, 2014. https://doi.org/10.7916/D8Q81BCR.

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While it is widely recognized that Zionism was inspired and shaped by modern European nationalism, Orthodox responses to Zionism (whether nationalist or anti-nationalist) are typically viewed as internal Jewish affairs. This dissertation argues that these responses, like Zionism itself, must be understood in their Eastern and Central European contexts. When appropriately contextualized, the anti-Zionist Agudat Yisrael and the Zionist Mizrahi movement take on a different meaning than that assigned them in the conventional narrative. In particular, these movements were not the natural and inevitable results of preexisting ideological differences but, rather, were a product of power struggles that, themselves, shaped and consolidated differing ideological positions.
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Wiener, Charlotte. "The history of the Pietersburg [Polokwane] Jewish community." Diss., 2006. http://hdl.handle.net/10500/1721.

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Jews were present in Pietersburg [Polokwane] from the time of its establishment in 1868. They came from Lithuania, England and Germany. They were attracted by the discovery of gold, land and work opportunities. The first Jewish cemetery was established on land granted by President Paul Kruger in 1895. The Zoutpansberg Hebrew Congregation, which included Pietersburg and Louis Trichardt was established around 1897. In 1912, Pietersburg founded its own congregation, the Pietersburg Hebrew Congregation. A Jewish burial society, a benevolent society and the Pietersburg-Zoutpansberg Zionist Society was formed. A communal hall was built in 1921 and a synagogue in 1953. Jews contributed to the development of Pietersburg and held high office. There was little anti-Semitism. From the 1960s, Jews began moving to the cities. The communal hall and minister's house were sold in 1994 and the synagogue in 2003. Only the Jewish cemetery remains in Pietersburg.
Religious Studies & Arabic
M.A. (Judaica)
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German, Myna. "Religion and ingroup identification as variables impacting secular newspaper consumption: Mormons and Orthodox Jews compared to mainstream Protestants." Thesis, 2004. http://hdl.handle.net/10500/2189.

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This study intends to discover distinctions between two minority groups, Mormons and Orthodox Jews, compared to a mainstream Protestant group, the Methodists, in terms of newspaper behavior. It intends to probe for differences in newspaper readership frequency and uses (Berelson, 1949) between religious minority group members and majority group members. It originated with the belief that religion (type) and degree of ingroup identification in the minority communities (stronger) would lead to greater newspaper avoidance and limit newspaper use primarily for information/public affairs, rather than Berelson's (1949) other categorizations of socialization, respite, entertainment. Indeed, minority-majority distinctions did not hold. Important differences emerged between religious and more secular individuals in all communities. It was the degree of religiosity that most deeply impacted newspaper use, not denominational ties. The more individuals scored highly on a "religion-as-spiritual-quest" factor, the less they read newspapers, particularly the business newspaper. For "spiritual questors" of all denominations, the house of worship, with its myriad activities, served as a leisure-time base and, for them, recreational use of the newspaper was minimal.
Communication Science
D. Litt. et Phil. (Communication)
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Books on the topic "Social aspects of Zionism and Judaism"

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Feierstein, Ricardo. Judaismo 2000. Buenos Aires, Argentina: Lugar Editorial, 1988.

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Luz, Ehud. Wrestling with an angel: Power, morality, and jewish identity. New Haven, CT: Yale University Press, 2004.

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Marcus, Uri. The rise and fall of the Movement for Establishing Zionist Communities in Israel. [Los Angeles?: Hebrew Union College-Jewish Institute of Religon, California School, 1987.

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Leʼumiyut u-musar: Hashḳafot ʻal ha-shimush be-koaḥ bi-zeramim idiʼologim be-ḳerev Tsiyonim datiyim. [Israel: ḥ. mo. l., 1998.

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Luz, Ehud. Maʾavaḳ be-naḥal Yaboḳ: ʻotsmah, musar ṿe-zehut Yehudit. Yerushalayim: Hotsaʾat sefarim ʻa. sh. Y.L. Magnes, ha-Universiṭah ha-ʻIvrit, 1998.

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Ohana, David. Modernism and Zionism. New York: Palgrave Macmillan, 2012.

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Modernism and Zionism. New York: Palgrave Macmillan, 2012.

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Beyond Post-Zionism. Albany: State University of New York Press, 2015.

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Judaism and world religion. London: Macmillan, 1991.

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Democratizing Judaism. Brighton, MA: Academic Studies Press, 2010.

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Book chapters on the topic "Social aspects of Zionism and Judaism"

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Byrskog, Samuel. "Philosophical Aspects on Memory: Aristotle, Augustine and Bultmann." In Social Memory and Social Identity in the Study of Early Judaism and Early Christianity, 23–48. Göttingen: Vandenhoeck & Ruprecht, 2016. http://dx.doi.org/10.13109/9783666593758.23.

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"Transcendental and Folk Aspects of Judaism." In Dimensions of Social Life, 201–14. De Gruyter Mouton, 1987. http://dx.doi.org/10.1515/9783110846850.201.

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Malinovich, Nadia. "Reshaping Franco-Judaism 1920–1932." In French and Jewish, 201–34. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113409.003.0009.

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This chapter provides a typology of themes in the Jewish press and discusses Zionism as the most important influence on French Jewish discourse in the 1920s. It explains how Zionism and Jewishness were often equated with values held in high esteem in French society in the Zionist-oriented press. It also explores the idea of the Jew as a 'link' between East and West, which provided a way for Jews to express their difference while simultaneously reinforcing the idea that they formed a vital and necessary element in Western culture. The chapter mentions Zionist advocates in France who remained committed to the idea of Zionism as a secular 'replacement' for a religiously based Jewish identity. It then looks at a common discourse that emphasized the spiritual and religious aspects of Zionist ideology by extending the idea that the visions of Judaism should not be posed in oppositional terms.
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Waxman, Chaim I. "American Orthodoxy Adopts Stringency." In Social Change and Halakhic Evolution in American Orthodoxy, 89–103. Liverpool University Press, 2017. http://dx.doi.org/10.3828/liverpool/9781906764845.003.0005.

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This chapter talks about observers of American Orthodoxy that were struck by what was labelled as a move to the right during the second half of the twentieth century. It discusses the insistence on the term ‘glatt kosher’ and stricter rules of kashrut in general, as well as the increasing insistence on separation of the sexes in the synagogue during services. It also explores basic sociological factors that explain why Orthodoxy in modern society is adopting a stance of greater isolation from the wider Jewish community and of ritualistic stringency. The chapter mentions Charles Liebman and his pioneering 1966 analysis of American Orthodox Judaism in the American Jewish Year Book. It distinguishes between ultra-Orthodox Judaism and Modern Orthodoxy in terms of attitudes towards the broader Jewish community, modernity, and Zionism.
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Rybak, Jan. "Introduction." In Everyday Zionism in East-Central Europe, 1–26. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897459.003.0001.

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During the First World War and its aftermath, the Zionist movement in many regions managed to evolve from relatively small groups, primarily of bourgeois intellectuals, to become a mass movement that in many cases came to dominate Jewish political and social life. This meteoric rise can be attributed to the hard, everyday work of Zionist activists in the communities of East-Central Europe. The introduction identifies the key questions at the heart of this development and anticipates the main problems and themes of the book. In order to situate the events of 1914–20 in a wider regional and historical context, central aspects of Jewish life in East-Central Europe before the outbreak of the First World War are explained. The different legal, economic, and cultural conditions under which the actors of the book lived produced conflicting responses to many of the main challenges posed by modernity—nationalism, antisemitism, economic transformation, and mass migration. One of these responses was Zionism, which from Lithuania to Austria presented itself in many different forms. The introduction discusses the various trends in the Zionist movement, the role of Palestine in activists’ thinking, and their engagement in their local communities––questions that would be central in the years of war and revolution.
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Carpenedo, Manoela. "The Rise of Philo-Semitic Attitudes and Zionist Discourses in Christianity." In Becoming Jewish, Believing in Jesus, 15–44. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190086923.003.0002.

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This chapter explores the rise of philo-Semitic attitudes and Zionist discourses in World Christianity. By comparing the similarities and the differences between different Christian Philo-Semitic attitudes, it provides a categorization of Messianic Judaism, Christian Zionism, and Judaizing Evangelicalism. An overview of the Brazilian religious field is also offered, where particular focus is given to the growth of Charismatic Evangelicalism in the country. The chapter also investigates background information including the social structuration and the origins of “Judaizing Evangelical revival” within the community under study. The chapter concludes by situating the Judaizing Evangelical community within the emerging philo-Semitic attitudes and Zionist tendencies in World Christianities.
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Carpenedo, Manoela. "Conclusion." In Becoming Jewish, Believing in Jesus, 248–54. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190086923.003.0007.

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The conclusion summarizes the main arguments of the book. It explores themes such as the rationale of the Judaizing Evangelical revival and how it relates with wider discussions of religious change. It debates how social markers gender and ethnicity are intertwined in the case of the Judaizing Evangelicals in Brazil. At the micro level, it reveals how former Charismatic Evangelical women gradually adopt a set of religious norms in their daily lives through a curious negotiation of their Charismatic Evangelical pasts and the strict rules of Orthodox Judaism. At the macro level, describes the birth of a new tendency within Christianity that differs from similar Christian philo-Semitic movements such as Messianic Judaism and Christian Zionism. It concludes by stating how the rise of Judaizing Evangelicalism pushes forward key issues related to contemporary Christian philo-Semitism and World Christianities. Rather than an emic concept, it suggests that Judaizing Evangelicalism should be understood as an analytical concept that describes an unique interaction between Jewish and Christian monotheisms.
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Gribetz, Sarit Kattan. "Introduction." In Time and Difference in Rabbinic Judaism, 1–34. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691192857.003.0001.

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This introductory chapter provides an overview of how the rabbis used time-keeping and discourses about time to construct crucial social, political, and theological difference. As the rabbis fashioned Jewish life and theology in the Roman and Sasanian worlds, they articulated conceptions and structures of time that promoted and reinforced new configurations of difference in multiple realms. The chapter then reflects on the categories of “time” and “difference” and the interrelationship between the two. It discusses three interrelated cultural and political dimensions of the rabbis' late antique world. Rather than set within a conventional historical contextualization, however, the story is told as a history of time, highlighting specifically temporal aspects of the Jewish, Greco-Roman, and Christian contexts in which the rabbinic movement emerged and developed.
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Shavit, Yaacov. "Homeric Books and Hellenistic Culture in the World of the Sages." In Athens in Jerusalem, translated by Chaya Naor and Niki Werner, 337–52. Liverpool University Press, 1997. http://dx.doi.org/10.3828/liverpool/9781874774259.003.0012.

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This chapter explores three different issues: how familiar the Sages were with Greek culture and through which agents of culture they learned about it, to what extent they were influenced by it or how many different elements they adopted from it, and how tolerant the Sages were regarding the use of Hellenistic elements by the Jewish public. Here, complex cultures are characterized by multifariousness and stratification. The history of culture reveals a wide diversity of needs and tendencies, expressed in the social context, and the power or weakness of the mechanism for screening and supervision to control all aspects and layers of the cultural system. Any attempt to limit the scope of Judaism as a religious way of life thus assumes that the Jews were somehow unlike all other human beings. Or, that they had the same cultural needs as all humanity, but were able to satisfy and answer these needs by themselves, being totally independent of any outside help or influence.
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