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Artículos de revistas sobre el tema "Jews on television. Jews"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 18 de febrero de 2022

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1

Nudelman, Anita. "Understanding Immigrant Adolescents". Practicing Anthropology 15, n.º 2 (1 de abril de 1993): 13–15. http://dx.doi.org/10.17730/praa.15.2.t353674j532r1401.

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At the beginning of 1985 Operation Moses was underway, bringing thousands of Ethiopian Jews from refugee camps in Sudan to Israel. Seeing an Ethiopian child on Israeli television brought me back to my grandfather's house in New York and to myself as a child. My grandfather, Rabbi Leo Jung, had assisted Jewish communities all over the world for many years. When I visited him I always looked forward to his bedtime stories about Jews in different places and to his accounts of his own experiences and travels. This is how I first heard about the Jews on the island of Djerba, and in Persia, and about the "Black Jews" of Ethiopia.

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2

Shemer, Yaron. "From Chahine’s al-Iskandariyya … leh to Salata baladi and ʿAn Yahud Misr". Middle East Journal of Culture and Communication 7, n.º 3 (2014): 351–75. http://dx.doi.org/10.1163/18739865-00703006.

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This study examines the discursive trajectories of the cosmopolitan Egyptian Jew in the documentaries Salata baladi (Nadia Kamel, 2007) and ‘An Yahud Misr (Amir Ramses, 2012) in light of Youssef Chahine’s classic al-Iskandariyya … leh (1978). Undoubtedly, each of these films provides a complex story of Jewish life in Egypt and, taken together, these creative works offer an alternative to formulaic representations of Jews in Egyptian cinema and television. Yet, a close analysis of the three films reveals an underlying problematic rendering of cosmopolitanism in the context of the Egyptian Jewish community. Arguably, the filmmakers’ main interest in attending to the Jewish question relates more to nostalgic views of Egyptianness (of the pre-1952 Revolution era) as a cosmopolitan, multiethnic and multi-religious identity, than to a genuine interest in Jewish life, history and religion. In other words, the limited and skewed view of the Jewish community, with its near exclusion of the poor, uneducated, monolingual and religiously traditional Jewish residents of Egypt, is driven primarily by anxieties about Egyptian identity in which cosmopolitan Jews are assigned a supporting role in the play of an idealized Egypt of the past and in challenging xenophobic sentiments in the present.

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3

JORDAN, JAMES. "Assimilated, Integrated, Other: An Introduction to Jews and British Television, 1946–55". Jewish Culture and History 12, n.º 1-2 (agosto de 2010): 251–66. http://dx.doi.org/10.1080/1462169x.2010.10512153.

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Martin, Amaya. "NAJI ATTALLAH’S CREW: STEREOTYPES OF JEWS, ARABS, AND AMERICANS IN EGYPT’S MOST-‐WATCHED RAMADAN 2012 SOAP OPERA". Levantine Review 4, n.º 1 (1 de mayo de 2015): 8. http://dx.doi.org/10.6017/lev.v4i1.8717.

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In addition to its strict fasting regiments, observed by practicing Muslims, the month of Ramadan has become known for its high viewership of serialized television programs throughout the Arabic-speaking world. During Ramadan - a month during which millions partake of festive fast breaking (Iftaar) gatherings after sundown - competition among television stations pull all the stops to attract the largest audiences possible, often by offering compelling seasonal soap operas featuring major local and pan-Arab actors.

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Shukrun-Nagar, Pnina. "Disputing while covering a dispute on television news". Language and Dialogue 3, n.º 2 (3 de septiembre de 2013): 208–33. http://dx.doi.org/10.1075/ld.3.2.04shu.

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This paper discusses the potential of semantic, pragmatic and grammatical devices used in the Israeli television news coverage of a dispute to promote one agenda, negate a contradictory one and position the correspondent as a participant in the dispute. Moreover, I argue that viewers of news identify at least some of these devices and attribute an argumentative role to them. To support this, I analyze questionnaires in which native speakers relate to a specific news item, focusing on the three most common devices interpreted: implicatures, emotionality and textual planning. The discussion sheds light on dialogical interactions between, first, correspondents and their addressees; second, between the correspondents’ words and their co-texts, contexts and other occurrences of these words or their synonyms in public discourse. The corpus includes 19 items on a struggle between ultra-Orthodox and secular Jews in Israel broadcast in 2009 on Israel’s Channel 2 television news.

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6

Kift, Roy. "Comedy in the Holocaust: the Theresienstadt Cabaret". New Theatre Quarterly 12, n.º 48 (noviembre de 1996): 299–308. http://dx.doi.org/10.1017/s0266464x00010496.

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The concentration camp in Theresienstadt in the Czech Republic was unique, in that it was used by the Nazis as a ‘flagship’ ghetto to deceive the world about the real fate of the Jews. It contained an extraordinarily high proportion of VIPs – so-called Prominenten, well-known international personalities from the worlds of academia, medicine, politics, and the military, as well as leading composers, musicians, opera singers, actors, and cabarettists, most of whom were eventually murdered in Auschwitz. The author, Roy Kift, who first presented this paper at a conference on ‘The Shoah and Performance’ at the University of Glasgow in September 1995, is a free-lance dramatist who has been living in Germany since 1981, where he has written award-winning plays for stage and radio, and a prizewinning opera libretto, as well as directing for stage, television, and radio. His new stage play, Camp Comedy, set in Theresienstadt, was inspired by this paper, and includes original cabaret material: it centres on the nightmare dilemma encountered by Kurt Gerron in making the Nazi propaganda film, The Fuhrer Gives the Jews a Town. Roy Kift has contributed regular reports on contemporary German theatre to a number of magazines, including NTQ. His article on the GRIPS Theater in Berlin appeared in TQ39 (1981) and an article on Peter Zadek in NTQ4 (1985).

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7

Rabinowitz, Paula. "It’s Still There". boundary 2 47, n.º 1 (1 de febrero de 2020): 115–43. http://dx.doi.org/10.1215/01903659-7999532.

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Daniel Blaufuks’s video Als Ob/As If formally interrogates the history of Holocaust imagery using a close visual examination of the 1944 “Staged Nazi Film” shot in Thereseinstadt. Layering his footage from present-day Terezín with a number of earlier films and television shows shot at or about the Nazi concentration camp, he contemplates the role of the image, both still and moving, in the creation of memory and history of the Holocaust. His video and phototextual book connect to literary explorations of the Czech concentration camp—by Georges Perec, W. G. Sebald, and Jiří Weil—as well as cinematic documentaries about the Nazi murder of European Jews by Alain Resnais, Claude Lanzmann, and Jean-Luc Godard. By focusing on contemporary Terezín, Blaufuks also brings to light aspects of memorialization within post-totalitarian societies investigated by filmmakers Petra Epperlein and Chantal Akerman, as well as by scholars of the Holocaust and post-Soviet Eastern Europe.

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8

Cole, Charlotte F., Cairo Arafat, Chava Tidhar, Wafa Zidan Tafesh, Nathan A. Fox, Melanie Killen, Alicia Ardila-Rey et al. "The educational impact of Rechov Sumsum/Shara’a Simsim: A Sesame Street television series to promote respect and understanding among children living in Israel, the West Bank, and Gaza". International Journal of Behavioral Development 27, n.º 5 (septiembre de 2003): 409–22. http://dx.doi.org/10.1080/01650250344000019.

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A pre-and post-test study assessed the effects of Israeli and Palestinian children’s viewing of Rechov Sumsum/Shara’a Simsim, a television series presenting messages of mutual respect and understanding. Israeli-Jewish, Palestinian-Israeli, and Palestinian preschoolers ( N = 275) were interviewed about their social judgments. Results showed that although some of the children had negative conceptions about adult Arabs and Jews, children, on the whole, did not invoke these stereotypes when evaluating peer conflict situations between Israeli and Palestinian children. Exposure to the programme was linked to an increase in children’s use of both prosocial justifications to resolve conflicts and positive attributes to describe members of the other group. Palestinian children’s abilities to identify symbols of their own culture increased over time. The results indicate the effectiveness of media-based interventions such as Rechov Sumsum/Shara’a Simsim on countering negative stereotypes by building a peer-oriented context that introduces children to the everyday lives of people from different cultures.

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9

Stsiazhko, Nataliia G. "The Image of the Holocaust in the Television Documentary Drama Trilogy “The Chronicle of the Minsk Ghetto”". Vestnik of Saint Petersburg University. Arts 11, n.º 1 (2021): 56–98. http://dx.doi.org/10.21638/spbu15.2021.104.

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The prevailing view in modern film studies is that television documentary drama (docudrama) is either a hybrid, a synthesis, or a documentary film genre. The author of the article hypothesizes that docudrama has long exceeded the boundaries of documentary films and asserted its own place in the system of screen arts on par with feature films, documentaries and animated films. The author claims that docudrama is a unique phenomenon generated by television and it combines all the modern innovations in cinema. Docudrama allows for the text information to be reformatted into an audio-visual experience in an emotional, spectacular and accurate way, therefore possessing the inherent features of other screen arts. Like other forms of screen arts, it forms an image capable of evoking certain emotions and makes the viewer think and draw their own conclusions. The combination of artefacts and quotes adds volume and artistic value to the image. The article explores the genesis and development of television docudrama and gives it a definition based on key characteristics. It shows how films of various genres can be created within docudrama, proving that docudrama is not a subgenre within the genre of documentary film but a new independent branch of screen arts. The author highlights that the reason for the popularity of docudrama lies in the fact that the historical and informative material, which can be interesting and useful to the viewer, is presented in a spectacular and lightweight form. This idea is supported through the analysis of the documentary drama trilogy The Chronicle of the Minsk Ghetto, in which an image of the Holocaust, the unspeakable tragedy of the Jews during the Second World War, is shown.

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10

Yitzhaki, Dafna. "Attitudes to Arabic language policies in Israel". Language Problems and Language Planning 35, n.º 2 (12 de octubre de 2011): 95–116. http://dx.doi.org/10.1075/lplp.35.2.01yit.

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The paper reports the findings of a survey study which examined attitudes towards a range of language policies for the Arabic language in Israel. Arabic is an official language in Israel as a result of a Mandatory Order (1922) which dictates comprehensive Hebrew-Arabic bilingual conduct by state authorities. In practice, Arabic’s public position in Israel is marginal, and Hebrew is the dominant language in Israeli public spheres. Arabic speakers, a national indigenous minority, and Jewish immigrants from the Former Soviet Union, form the two largest language-minority groups in Israel. The study explored attitudes concerning (1) the use of Arabic in three public domains (government services, public television, and teaching of Arabic in Jewish schools), (2) a Hebrew-Arabic bilingual model, and (3) a multilingual model addressing language minorities in Israel in general. Respondents were 466 university and college students, Jews and Arabs, divided into five subgroups along linguistic, ethnic and religious lines. The main findings indicated (1) a clear hierarchy of language policy domains among all five subgroups, with ‘government services’ being the most favored domain; (2) a tendency among Jewish respondents to favor a multilingual policy over a Hebrew-Arabic bilingual one; and (3) a language minority element (non-native Hebrew speakers), overshadowed by the ethnic-religious (Jewish-Arab) element.

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11

Salah abo Ganim, Sondos Ali. "Exposure to Electronic Media and Its Influenceon Sleep among Jewish and Arab Adolescents". Studia Edukacyjne, n.º 46 (19 de enero de 2020): 451–60. http://dx.doi.org/10.14746/se.2017.46.29.

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Sleep is important to physical and mental development. Studies show that adolescents suffer from electronic media exposure-related inadequate and non-quality sleep. In Israel, traditional, conserva-tive Arab society is undergoing a modernization process with exposure to the Western lifestyle and Israeli Jewish culture. This comparative cross-sectional study compared electronic media exposure’s impact on sleep in secular Jewish and Arab society in Israel, involving 229 middle and high school adolescents, 118 Arabs and 111 Jews. Research tools were the School Sleep Habits Survey (SSHS) and a sociodemographic questionnaire. Jewish adolescents are more exposed to electronic media than are Arab adolescents only during mid-week. Weak but significantcorrelations were found between late night use of electronic media and sleep duration; increased exposure to television (r = -0.17, p = .01), mobile telephone r = -0.21, p = .002), and tablet (r = -0.14, p = .02) related to shorter sleep duration and longer sleep latency mid-week in both groups and later weekend wake-up time. Arab adolescents are sleepier during the day and have more sleep-related behavior problems. As electronic media exposure rises, sleep duration shortens, and sleep time is postponed in both cultures. Exposure to electronic media is higher among Jewish adolescents. Boys sleep longer than girls during the week (a difference of nearly an hour).

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12

Baron, Lawrence. "Over the Top Judaism: Precedents and Trends in the Depiction of Jewish Beliefs and Observances in Film and Television, and: Entertaining America: Jews, Movies, and Broadcasting (review)". Shofar: An Interdisciplinary Journal of Jewish Studies 24, n.º 3 (2006): 198–201. http://dx.doi.org/10.1353/sho.2006.0039.

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13

Fuchs, Christian. "Günther Anders’ Undiscovered Critical Theory of Technology in the Age of Big Data Capitalism". tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 15, n.º 2 (12 de junio de 2017): 582–611. http://dx.doi.org/10.31269/triplec.v15i2.898.

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Günther Anders (1902-1992) was an Austrian philosopher, critical theorist, political activist, and a writer of poems, short stories and novels. His works on the critical theory of technology have remained rather undiscovered. His main work Die Antiquiertheit des Menschen (The Antiquatedness of the Human Being) appeared in two volumes and has thus far not been published in English. This essay reviews key aspects of Anders’ works and uses them to critically assess big data capitalism. It first discusses Anders’ concept of the Promethean gap; the gap between what humans can produce with the help of technologies and the capacity of imagining the negative effects these technologies can have. The essay also engages with Anders’ analysis of commercial television and radio. Anders sees capitalism as having catastrophic potentials. He argues that Auschwitz and Hiroshima are two symbols of 20th-century catastrophism. The article discusses Anders’ letter to Klaus Eichmann, the son of Adolf Eichmann, who was in charge of the organisation of the displacement and deportation of Jews in the Third Reich. It furthermore analyses the exchange of letters between Anders and Claude Eatherly, the pilot of an aircraft that supported dropping the nuclear bomb “Little Boy” on Hiroshima. Finally, the paper engages with Anders’ critique of Martin Heidegger’s philosophy. In the age of the Internet and big data capitalism, Anders’ warnings about the potential negative effects of capitalist technologies and capitalism remain of crucial relevance and have taken on new qualities. Anders’ philosophy is an undiscovered critical theory of technology that allows us to critically understand power structures in the age of big data and social media.Günther Anders and Hannah Arendt. Source: posted on Flickr as CC by acido nucleio, https://www.flickr.com/photos/guntheranders/4248063814

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14

Moreen, Vera B. y Aron Rodrigue. "Rodrigue, "French Jews, Turkish Jews"". Jewish Quarterly Review 84, n.º 1 (julio de 1993): 105. http://dx.doi.org/10.2307/1454709.

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15

Franco. "The Jews Are “The New Jews”". Studies in American Jewish Literature (1981-) 39, n.º 1 (2020): 139. http://dx.doi.org/10.5325/studamerjewilite.39.1.0139.

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16

Korczyn, Amos D. "Torsion dystonia in jews and non-jews". Annals of Neurology 29, n.º 3 (marzo de 1991): 340. http://dx.doi.org/10.1002/ana.410290319.

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17

Wright, Benjamin G. "“Were the Jews of Qumran Hellenistic Jews?”". Dead Sea Discoveries 24, n.º 3 (9 de noviembre de 2017): 356–77. http://dx.doi.org/10.1163/15685179-12341443.

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Abstract The people who produced and used the scrolls offer us a particularly fascinating example of the extent to which we might call the people/communities of the scrolls “Hellenistic Jews.” The default concept of antiquity that scholars use, the way the term “sectarian” gets employed, and the geography of the Hellenistic world all separate the yaḥad from the larger Hellenistic world. Yet, the scrolls compare well with Hellenistic discourses and practices of collection, textual scholarship, and scientific knowledge. Moreover, if we read the scrolls alongside of other Jewish texts usually considered Hellenistic, we see similar patterns of thought and common interests. In this sense, then, the yaḥad and the scrolls fit well into their Hellenistic environment.

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18

CESARANI, DAVID. "The Forgotten Port Jews of London: Court Jews Who Were Also Port Jews". Jewish Culture and History 4, n.º 2 (diciembre de 2001): 111–24. http://dx.doi.org/10.1080/1462169x.2001.10512233.

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19

Kuby, Lolette y Diana Anhalt. "Wandering Jews". Bridges 16, n.º 1 (abril de 2011): 35–43. http://dx.doi.org/10.2979/bridges.16.1.35.

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20

Rich, Adrienne. "1948: Jews". Frontiers: A Journal of Women Studies 12, n.º 2 (1991): 141. http://dx.doi.org/10.2307/3346855.

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21

Anidjar, Gil. "Muslim Jews". Qui Parle 18, n.º 1 (2009): 1–23. http://dx.doi.org/10.5250/quiparle.18.1.1.

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22

Goodman, Martin. "Hellenistic Jews". Classical Review 49, n.º 1 (abril de 1999): 168–70. http://dx.doi.org/10.1093/cr/49.1.168.

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23

Pallis, Elfi. "Revolutionary Jews". Political Quarterly 88, n.º 4 (15 de septiembre de 2017): 727–29. http://dx.doi.org/10.1111/1467-923x.12423.

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24

Abrams, Nathan y Daniella Friel. "Outlaw Jews". Jewish Quarterly 61, n.º 3-4 (2 de octubre de 2014): 92–93. http://dx.doi.org/10.1080/0449010x.2014.978594.

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25

Kumaraswamy, P. R. "The Jews". International Studies 55, n.º 2 (abril de 2018): 146–66. http://dx.doi.org/10.1177/0020881718768345.

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‘ Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French.’ This remark made in November 1938 has been the most widely statement of Mahatma Gandhi on foreign policy, especially on Israel, Palestine and wider Middle East/West Asia. This was seen as the epitome of Gandhi’s ‘consistent’ opposition to the formation of a Jewish national home in Palestine. However, a closer reading of the article published in the 26 November issue of Harijan presents a more complex picture and depicts Gandhi’s unfamiliarity with Judaism and his limited understanding of Zionism. Furthermore, while demanding Jewish non-violence even against Hitler, he was accommodative of Arab violence in Palestine.

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26

Massad, Joseph. "Egyptian Jews". Journal of Palestine Studies 28, n.º 3 (1999): 100–102. http://dx.doi.org/10.2307/2538315.

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27

Gil Anidjar. "Muslim Jews". Qui Parle: Critical Humanities and Social Sciences 18, n.º 1 (2009): 1–23. http://dx.doi.org/10.1353/qui.0.0005.

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28

DOMINGUEZ, VIRGINIA R. "questioning Jews". American Ethnologist 20, n.º 3 (agosto de 1993): 618–24. http://dx.doi.org/10.1525/ae.1993.20.3.02a00090.

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29

Bulanyi, Mykola. "Converted Jews". Universum Historiae et Archeologiae 3, n.º 2 (29 de diciembre de 2020): 22. http://dx.doi.org/10.15421/26200202.

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The aim of the scientific paper to reconstruct the life strategies of the father of the famous figure of the Great Reform era M. Posen, as well as to attempt to study the little-known early stage of his biography. Research methods: biographical, reconstruction, hermeneutics, intertextual analysis, comparative studies, systemic-structural, conceptual method of M. Epstein, etc. Main results. Thanks to the use of a number of approaches, it was possible to reach broader issues, such as the reconstruction of the identity of two generations of the Posens, identification strategies for their entry into the imperial society and determination of the position and opportunities of converted Jews in the era of Alexander I. Thus, the principle of new historicism made it possible to analyze texts in their primary context, which in turn made it possible to investigate Posen’s attitude to texts, which was reflected in his project for changes in censorship. The systematic principle made it possible to reflect on the whole the process of development of the institution of censorship in the Russian Empire and the role of converted Jews in it on the M. Posen’s example. The study of legislative acts was carried out using the historical-juridical analysis and A. Etkind’s philosophy of reconstruction, which made it possible to inscribe the Posens’ history to the historical and cultural context of the era. Thanks to scientific tools and the involvement of previously unknown sources, it became possible to clarify the main milestones of M. Posen’s early biography, while he working in various departments, as well as possible reasons for career growth in the context of the Alexander era. Practical significance: the accomplished developments can be used in the future to create generalizing works on historical biography, Jewish study, interethnic history, social history, etc. Scientific novelty: for the first time, attempts were made to reconstruct the biography of M. Posen’s father based on the initial materials and the activities of the first generations of the Posens in Russia Empire. Type of article: analytical.

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30

Wolitz, Seth y David E. Fishman. "Russia's First Modern Jews: The Jews of Shklov". Russian Review 55, n.º 1 (enero de 1996): 121. http://dx.doi.org/10.2307/131926.

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31

Cohen, Asher. "Rescuing Jews: Jews and Christians in Vichy France". British Journal of Holocaust Education 3, n.º 1 (junio de 1994): 4–31. http://dx.doi.org/10.1080/17504902.1994.11101999.

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Horowitz, Brian y David E. Fishman. "Russia's First Modern Jews: The Jews of Shklov". Slavic and East European Journal 40, n.º 2 (1996): 405. http://dx.doi.org/10.2307/309497.

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33

Eaton, Sandra C. "Marriage Between Jews and Non-Jews: Counseling Implications". Journal of Multicultural Counseling and Development 22, n.º 4 (octubre de 1994): 210–14. http://dx.doi.org/10.1002/j.2161-1912.1994.tb00254.x.

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34

Song, Lihong. "From “Jews in China” to “Jews and China”". Journal of Modern Jewish Studies 17, n.º 4 (23 de agosto de 2018): 487–95. http://dx.doi.org/10.1080/14725886.2018.1513190.

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35

Lasker, Judith N. y Dawn Murray. "Jews, non-Jews, and attitudes toward reproductive technologies". Contemporary Jewry 22, n.º 1 (enero de 2001): 80–97. http://dx.doi.org/10.1007/bf02962424.

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Meyer, M. A. "Jews as Jews versus Jews as Germans - Two Historical Perspectives: Introduction to Year Book XXXVI". Leo Baeck Institute Yearbook 36, n.º 1 (1 de enero de 1991): xv—xxii. http://dx.doi.org/10.1093/leobaeck/36.1.xv.

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37

Khazzoom, Aziza. "Intra-Jewish Conflict in Israel: White Jews, Black Jews". Journal of Israeli History 30, n.º 1 (marzo de 2011): 108–11. http://dx.doi.org/10.1080/13531042.2011.553074.

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38

Hödl, Klaus. "Defying the Binary: Relationships Between Jews and Non-Jews". Journal of Jewish Identities 13, n.º 1 (2020): 107–24. http://dx.doi.org/10.1353/jji.2020.0012.

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GILMAN, SANDER L. "“We’re not Jews” Representing “Jews” in Contemporary Multicultural Literature". arcadia - International Journal for Literary Studies 36, n.º 1 (enero de 2001): 2–20. http://dx.doi.org/10.1515/arca.2001.36.1.2.

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40

Wentlin, Sonja. "Jews in Wisconsin". Annals of Iowa 76, n.º 3 (1 de julio de 2017): 352–54. http://dx.doi.org/10.17077/0003-4827.12413.

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41

Leventman, Seymour, Marshall Sklare y Jonathan D. Sarna. "Observing America's Jews." Contemporary Sociology 23, n.º 5 (septiembre de 1994): 654. http://dx.doi.org/10.2307/2074266.

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42

Gudkov, Lev y Aleksei Levinson. "Attitudes Toward Jews". Sociological Research 33, n.º 2 (marzo de 1994): 63–68. http://dx.doi.org/10.2753/sor1061-0154330263.

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43

Doering, Lutz y Sandra Gambetti. "Jews and Drama". Journal of Ancient Judaism 8, n.º 2 (19 de mayo de 2017): 146–49. http://dx.doi.org/10.30965/21967954-00802002.

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44

Tucker, A. "The New Jews". Telos 1993, n.º 98-99 (1 de enero de 1993): 209–15. http://dx.doi.org/10.3817/0393099209.

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45

Oliver, Kendrick. "Jazz Age Jews". Journal of Jewish Studies 53, n.º 2 (1 de octubre de 2002): 398–400. http://dx.doi.org/10.18647/2448/jjs-2002.

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46

JACOBSON, Howard. "Shoes and Jews". Revue des Études Juives 161, n.º 1 (1 de enero de 2002): 233. http://dx.doi.org/10.2143/rej.161.1.228.

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Miles, Bill. "Jews in Paradise". Transition, n.º 77 (1998): 58. http://dx.doi.org/10.2307/2903200.

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Raphael, Marc Lee. "California Jews (review)". American Jewish History 92, n.º 1 (2004): 133–35. http://dx.doi.org/10.1353/ajh.2005.0035.

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Landes, Richard. "Jews against Themselves". Israel Journal of Foreign Affairs 10, n.º 1 (2 de enero de 2016): 141–47. http://dx.doi.org/10.1080/23739770.2016.1161291.

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Bossman, David M. "How Jews Survived". Biblical Theology Bulletin: Journal of Bible and Culture 48, n.º 3 (16 de julio de 2018): 114. http://dx.doi.org/10.1177/0146107918781278.

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