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Artykuły w czasopismach na temat „Phoenix Jewish Community Center”

Autor: Grafiati

Data publikacji: 29 lipca 2024

Data aktualizacji: 31 lipca 2025

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1

Wische, Jerry. "A JEWISH COMMUNITY CENTER RESPONSE." Jewish Education 59, no. 2 (1991): 32–34. http://dx.doi.org/10.1080/0021642910590214.

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Demarais, Edward, Sandra Sheckman, and Gina Vega. "Customer Service at the Jewish Community Center." CASE Journal 4, no. 2 (2008): 101–9. http://dx.doi.org/10.1108/tcj-04-2008-b004.

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Kholuyanova, E. "TRENDS IN THE DEVELOPMENT OF ARCHITECTURAL TYPOLOGY OF JEWISH COMMUNITY CENTERS." Bulletin of Belgorod State Technological University named after. V. G. Shukhov 7, no. 7 (2022): 44–54. http://dx.doi.org/10.34031/2071-7318-2022-7-7-44-54.

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TThe article discusses the analysis of trends in the development of the architectural typology of Jewish community centers, substantiates the topicality of its study. The stages of development of architectural typology are described, based on graphic-analytical schemes of planning decisions of historical types of Jewish community centers. Conclusions are drawn about the continuity of the functional planning organization of the religious functional planning component of Jewish community centers. The conclusions of the analysis of experience in the implementation of Jewish centers are presented.

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FINKEL, EVGENY. "The Phoenix Effect of State Repression: Jewish Resistance during the Holocaust." American Political Science Review 109, no. 2 (2015): 339–53. http://dx.doi.org/10.1017/s000305541500009x.

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Why are some nascent groups able to organize sustained violent resistance to state repression, whereas others quickly fail? This article links the sustainability of armed resistance to a largely understudied variable—theskillsto mount such a resistance. It also argues that the nature of repression experienced by a community creates and shapes these crucial skills. More specifically, the article focuses on a distinction between selective and indiscriminate state repression. Selective repression is more likely to create skilled resisters; indiscriminate repression substantially less so. Thus, la

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5

Altman, S. Morton. "Southville jewish community center, inc.: A case study." Nonprofit Management and Leadership 7, no. 2 (1996): 193–96. http://dx.doi.org/10.1002/nml.4130070208.

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Glass, Margaret, and Laura W. Martin. "Bringing Body Worlds to Phoenix: Community Relations and a Science Center." Museums & Social Issues 11, no. 1 (2016): 43–52. http://dx.doi.org/10.1080/15596893.2016.1131094.

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Cohen, Rina. "From Ethnonational Enclave to Diasporic Community: The Mainstreaming of Israeli Jewish Migrants in Toronto." Diaspora: A Journal of Transnational Studies 8, no. 2 (1999): 121–36. http://dx.doi.org/10.3138/diaspora.8.2.121.

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Previous research on Israelis in Toronto has revealed the existence of a distinctive ethnic community of Israelis on the margins of, but at the same time distinct from, the more established Jewish community (G. Gold and Cohen 182; Cohen and G. Gold, “Israelis” 18). As is the case in other Israeli communities in North America (S. Gold, “Patterns” 121; Mittelberg and Waters 422; Rosen 28; Shokeid 43; Sobel 31; Uriely, “Patterns” 48, “Rhetorical”), Israelis in Toronto tend to live in Jewish neighborhoods, send their children to Jewish day schools or Sunday schools, be members of the JCC (Jewish C

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8

Sweifach, Jay. "The Jewish Community Center and Its Social Work Guests." Social Thought 21, no. 2 (2002): 33–55. http://dx.doi.org/10.1300/j131v21n02_04.

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Mary Ann Irwin. "Sex, War, and Community Service: The Battle for San Francisco's Jewish Community Center." Frontiers: A Journal of Women Studies 32, no. 1 (2011): 36. http://dx.doi.org/10.5250/fronjwomestud.32.1.0036.

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Irwin, Mary Ann. "Sex, War, and Community Service: The Battle for San Francisco's Jewish Community Center." Frontiers: A Journal of Women Studies 32, no. 1 (2011): 36–70. http://dx.doi.org/10.1353/fro.2011.a434419.

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Rautman, Marcus. "A menorah plaque from the center of Sardis." Journal of Roman Archaeology 28 (2015): 431–38. http://dx.doi.org/10.1017/s1047759415002573.

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Roman Sardis, like other cities of W Asia Minor, reflects the distinctive cultures of different peoples who had long lived in its vicinity. Of these varied populations, the Jewish community seems to have been especially notable. Written sources cited by Josephus establish the presence of diaspora Jews in Lydia and Phrygia by the end of the 3rd c. B.C., when Antiochus III relocated 2000 families here from Babylon and Mesopotamia. By the Late Republic, their descendants at Sardis and other regional centers are known to have acquired civic privileges and rights. The local prominence of the Jewish

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12

Padalko, Semyon. "The Jewish Secular NGOs of Krasnodar: The Past and the Present." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 296–312. http://dx.doi.org/10.31168/2658-3380.2020.20.4.2.

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Thе paper reviews the history of two Jewish secular non-profit organizations in Krasnodar: the Cultural Center “Shalom” and the Charitable Fund “Hesed.” Founded amidst the social and economic hardships of the 1990s, they helped consolidate the local Jews into a community, fulfilling a number of functions, from cultural education and administering to the needs of the less fortunate to cooperation with the city and the Jewish religious community of Krasnodar.

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13

Perković Paloš, Andrijana. "Attempts of defamation of Croatia as antisemitic in the 1990s." Review of Croatian history 20, no. 1 (2024): 115–38. https://doi.org/10.22586/rch.v20i1.33993.

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On August 19, 1991, during the Greater-Serbian aggression on Croatia, two explosive devices were set and activated at the door of the Jewish Community Center and in the Jewish section of Cemetery Mirogoj in Zagreb. The terrorist act was a false-flag operation, later called Labrador, performed by the Yugoslav People’s Army Counter-intelligence service, with aim of accusing Croatia of increased antisemitism and portraying Croatian authorities as “pro-fascist”. Croatian leadership strongly condemned the attack. They also expressed their solidarity and support for the Jewish community in Croatia b

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Jaffe-Berg, Erith. "Drama as Disputation in Mantua." Medieval Encounters 24, no. 5-6 (2018): 666–79. http://dx.doi.org/10.1163/15700674-12340036.

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AbstractThe Jewish community of Mantua in Italy, a vibrant cultural center for Jews, performed plays for the Christian community from at least as early as 1520. During the 150 years of continuous theatre production, there were no public disputations in Mantua even though residents of Mantua often partook in debates elsewhere. This essay argues that theatre functioned as a forum for disputation in Mantua supplanting the need for a formal tradition of disputation. Theatre provided a context for the exchange in ideas about social functioning within each community, and it enabled Jewish community

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15

Schriber, Jeffrey, Andrew S. Artz, Amy Purvis, et al. "“Democratizing” cancer care: City of Hope’s national enterprise model for delivering cancer care." JCO Global Oncology 9, Supplement_1 (2023): 103. http://dx.doi.org/10.1200/go.2023.9.supplement_1.103.

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103 Background: Despite progress in cancer care, many patients do not have access to innovative care including participation in clinical trials. In 2021, City of Hope (COH), as part of a national expansion of its established cancer services, acquired Cancer Treatment Centers of America in the Chicago, Atlanta, and Phoenix regions to offer a standardized system of care to patients in those regions. The goal is to integrate academic and community-based practices into a single enterprise focused on improving access to care. Physicians collaborate to enhance patient care and connect patients and f

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Sinitza, Svetlana V., and Tatiana Yu Bystrova. "Parameters of The Concept of the Jewish Museum in Samarkand: Case Study With Local Community Representatives." Izvestia Ural Federal University Journal Series 1. Issues in Education, Science and Culture 30, no. 3 (2024): 120–30. http://dx.doi.org/10.15826/izv1.2024.30.3.053.

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In the article on the basis of the ideas of ‘new museology’ and the data of the conducted survey among representatives of the Jewish community of Samarkand the authors fix the critical situation in terms of preservation of the Jewish cultural heritage in this multinational city. One of the possible ways to improve it could be the creation of a museum of Jewish culture in Samarkand, which would meet modern standards and act as a center of tolerance and a place for the study and development of the disappearing culture. The survey helps to define the parameters of the museum concept more precisel

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Ehrlich, Michael. "Changing Jewish Pilgrimage Sites in the Galilee Region during the Medieval Period." AJS Review: The Journal of the Association for Jewish Studies 48, no. 1 (2024): 26–45. http://dx.doi.org/10.1353/ajs.2024.a926056.

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Abstract: Four reasons led to the change of the main Jewish pilgrimage sites in Galilee from ʿAraba and Dalata to Meron during the twelfth century. The Jewish population abandoned ʿAraba and the community of Dalata declined. During the eleventh century, pilgrims from the Diaspora preferred to participate in a central annual event on the Mount of Olives, organized by the Yeshiva of the Land of Israel, which simulated pilgrimage to the temple. During the twelfth century, the Jewish regional center in the Upper Galilee region had shifted from Jish to Safed. Consequently, the main regional pilgrim

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Guttman, Anna Michal. "“Our Brother’s Blood”: Interreligious Solidarity and Commensality in Indian Jewish Literature." Prooftexts 40, no. 2 (2023): 71–93. http://dx.doi.org/10.2979/prooftexts.40.2.03.

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Abstract: This article argues that contemporary Indian Jewish literature recovers a narrative of lost, Indigenous cosmopolitanism, which effectively reframes the history of the Indian subcontinent. More specifically, it contends that interreligious commensality, particularly between Jews and Muslims, forms the center of this cosmopolitan vision, thereby reimagining the home—rather than the public sphere—as the center of cosmopolitan experience. This gendered focus on food as a site for cultural syncretism and remembrance renders the home as a space that redefines Jewish identity and community,

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Sadowska, Joanna. "A City Transfigured: The Structure of the Bialystok Jewish Community after World War II." Shofar: An Interdisciplinary Journal of Jewish Studies 41, no. 1 (2023): 21–47. http://dx.doi.org/10.1353/sho.2023.a903280.

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Abstract: This article concerns the Jewish community living in Bialystok, northeastern Poland's largest city. It used to be an important center of Jewish social and cultural life, with over forty thousand Jewish residents before World War II. As a consequence of the Holocaust, the population of the community decreased to a maximum of 1,500. The research, based mainly on statistical data from Jewish social institutions, reveals further changes, mainly caused by migratory movements and the processes of acculturation and assimilation, which led to the total disappearance of that community within

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Turkon, David, and Ann Wheat. "Settling Sudanese Refugees in the Age of Individualism." Practicing Anthropology 28, no. 4 (2006): 31–34. http://dx.doi.org/10.17730/praa.28.4.r7g24264q45602x6.

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Since 2001 more than 400 Sudanese "Lost Boys" have located in the Phoenix metropolitan area. Initial placement through local resettlement agencies resulted in a scattered population and little sense of community. The AZ Lost Boys Center, a federally-funded nonprofit pilot project, provides venues that: empower Lost Boys and Girls to build a community by forming theater, sports and arts groups; raise funds for scholarship; identify and access health, educational and employment services; and respond to immediate crises. This paper explores what can be learned from successes, ongoing challenges a

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21

Krasner, Jonathan. "American Jews in Text and Context: Jacob Behrman and the Rise of a Publishing Dynasty." Images 7, no. 1 (2013): 71–95. http://dx.doi.org/10.1163/18718000-12340028.

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This article explores the career of Jacob Behrman (1921–2012) and the growth of Behrman House from a small Jewish bookseller to the leading publisher of Jewish religious school textbooks. Behrman’s success owed in part to his ability to appeal to the vast center, to gauge correctly his consumers’ needs and reflect their outlook and values, to eschew partisanship and play down ideological differences, and to swim with the tide. In addition, I make the case that Behrman House elevated the field of Jewish education by raising the quality of Jewish textbooks, and that through its ascendency played

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Łapot, Mirosław. "Activities of schools and institutions for deaf and blind children established on the initiative of Lviv Jews from 1871 through 1939." Special School LXXIX, no. 4 (2018): 259–71. http://dx.doi.org/10.5604/01.3001.0012.7276.

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The article describes the initiatives of the Jewish community in Lviv in the area of special education taken during the Galician autonomy period (1867–1918) and in independent Poland (1918–1939). It is based on little known references kept in Lviv and Cracow archives. Lviv Jews’ interest in the education of blind and deaf children was awaken by Vienna, where the first schools for the deaf and the blind in Europe had been established. The article presents the functioning of the first Jewish center for deaf children and adolescents on Polish lands – it was established by Izaak Józef Bardach in 1

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23

Redmond, Varvara. "Judaism in the Kitchen: Ritual Space of the Mountain Jewish Women of Dagestan." Iran and the Caucasus 25, no. 4 (2021): 383–93. http://dx.doi.org/10.1163/1573384x-20210406.

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The article investigates the gender and ritual roles of the Mountain Jewish women of Dagestan. The research is based on fieldwork conducted by the "Sefer" Center in 2018. The author suggests that in the Mountain Jewish communities the central component of ritual life is a collective feast, but not the synagogue as it is in many other Jewish communities. Since traditionally women are responsible for preparing food, they shape and pass on the traditions of the Mountain Jews. They organize community celebrations and rites of passage. During Soviet times, the power over the ritual process transfer

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Ward, Susan L. "Visual Environment of Jewish Learning in Twelfth-Century Rouen." IMAGES 11, no. 1 (2018): 43–56. http://dx.doi.org/10.1163/18718000-12340094.

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AbstractThe visual environment circumscribes the qualities of education both in the present day and in the Middle Ages and in both Jewish and secular education. This was true in the 1980s when Margaret Olin and I met teaching at the School of the Art Institute of Chicago and was true in medieval Rouen.In 1976 excavations in the courtyard of the palais de justice in Rouen uncovered the lower story of a building with Jewish graffiti that has been associated with Jewish learning. In the late eleventh and twelfth centuries Rouen was an important Norman center with a substantial Jewish community. T

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Johnston, Isobel-Marie. "Dressing the Part." Fieldwork in Religion 12, no. 2 (2018): 179–203. http://dx.doi.org/10.1558/firn.35667.

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A researcher with conservative clothing style could potentially confuse the women with whom she conducts research on contemporary Niddah practices, inviting accusations of unethically misrepresenting oneself to both the liberal and Orthodox communities in the Greater Phoenix Valley of Arizona, USA where the research will be conducted. This article reflects three years of wrestling with this dilemma, which has enabled the author to articulate and refine her current stance regarding researcher attire and broader ethical issues concerning power and representation in ethnographic research, as info

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Gardella, Lorrie Greenhouse. "Repair the World: Group Work in the Deggendorf Displaced Persons Center, 1945-1946." Groupwork 28, no. 1 (2019): 8–29. http://dx.doi.org/10.1921/gpwk.v28i1.1120.

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This paper explores the formation of a transitory community in the UNRRA Displaced Persons Center in Deggendorf, Germany, where Jewish Holocaust survivors used social group work to preserve their past, to restore humane values, and to prepare for new lives. Social activism through task groups and activity groups affirmed individual and community self-determination while promoting recovery from trauma. The experience of the She’erith Hapleitah or “surviving remnant,” as they called themselves, though historically specific, has implications for group work with migrants today.

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Stenzel, Jürgen. "Constantin Brunners Auffassung des Jüdischen." Aschkenas 29, no. 2 (2019): 267–309. http://dx.doi.org/10.1515/asch-2019-0017.

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Abstract »Jewishness« and »Jewish identity«, two of the most controversial concepts inside and outside the Jewish community, are center stage in Constantin Brunner’s thinking. Although he regarded religion as »superstition«, he himself was deeply rooted in religious traditions and the issue of Jewishness plays an important part in all of his works. Brunner is concerned with all questions traditionally related to Jewishness: the question of race and ethnicity, of religion and the question of Jewishness as historical heritage. In contrast to some of his prominent contemporaries, Martin Buber for

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Schofield, Alison. "Between Center and Periphery: The Yahad in Context." Dead Sea Discoveries 16, no. 3 (2009): 330–50. http://dx.doi.org/10.1163/156851709x473969.

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AbstractScholars have long equated the Yahad with the inhabitants at Qumran, thereby establishing an unwieldy two-community model of those behind The Rule of the Community (S) and others of the Damascus Document (D), or Qumranite, bounded, and peripheral versus integrated and “normal.” Yet this two-fold paradigm does not account for both the shared and divergent material between S and D, and other Rule material now available. This article offers a new socio-anthropological model for understanding sectarian community formation, one that accounts for a dynamic relationship between both the Jewis

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Ilan, Tal. "On a Newly Published Divorce Bill from the Judaean Desert." Harvard Theological Review 89, no. 2 (1996): 195–202. http://dx.doi.org/10.1017/s0017816000031989.

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A wife's right to divorce her husband does not exist in Jewish law, or so claims virtually every textbook on Jewish law. Over the years scholars have, of course, noted exceptions to this absolute assertion. In Jewish marriage contracts from Elephantine, for example, women have a right to divorce equal to that of men. Another example is the Gospel of Mark's logion on divorce, which apparently implies that either a woman or a man can initiate divorce procedures. Josephus, moreover, relates that Salome, King Herod's sister, sent her husband a bill of divorce. Mainstream scholarship has too often

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Mericle, Amy A., John Cacciola, Deni Carise, and Jennifer Miles. "SUPPORTING RECOVERY IN THE COMMUNITY: SIX-MONTH OUTCOMES OF CLIENTS PARTICIPATING IN THE PHOENIX HOUSE BRONX COMMUNITY RECOVERY CENTER (BCRC)." Journal of Community Psychology 42, no. 5 (2014): 509–18. http://dx.doi.org/10.1002/jcop.21633.

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Sweifach, Jay. "The Jewish community center and its social work guests: A review of the literature." Social Thought 21, no. 2 (2002): 33–55. http://dx.doi.org/10.1080/15426432.2002.9960315.

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Nye, Emily F. "A Freirean approach to working with elders or: Conscientização at the Jewish Community Center." Journal of Aging Studies 12, no. 2 (1998): 107–16. http://dx.doi.org/10.1016/s0890-4065(98)90008-1.

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Salihoğlu, Mahmut, and Şefaat Bedir. "Mordecai Kaplan'ın Yahudi Dinî Hayatında Yaptığı Yenilikler." Oksident 1, no. 2 (2019): 171–92. https://doi.org/10.5281/zenodo.3592021.

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Mordecai Kaplan, the founder of the  Reconstructionist movement, has been  highly influential on American Jewish society with his ideas and works. Kaplan observed that modernism caused a fragmentation in Jewish life and endeavored to make Judaism more meaningful for modern Jews by reconstructing it. To this end, in his book called <em>Judaism as a Civilization</em>, he not only offered a comprehensive reconstructing program to revive American Jewish life, but also provided an impressive analysis of the challenges which the new generation of Jews facing. In this book, Kaplan redefined

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Virag, Paula. "Spitalul evreiesc din Satu Mare." Banatica 1, no. 34 (2024): 495–506. https://doi.org/10.56177/banatica.34.2024.art.26.

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History of the Jewish hopital in Satu Mare starts with the 19th century when the Jewish community in the area begin to organize more caritable settlements and entities to support the old people, unwell or having low income. They created within the first half of the 20th century the Committee of the Jewish Hospital that deal with funds raising and menaging the hospital building. 132 donators, partly from Satu Mare, partly from abroad took part in. Their names were engraved on a black marbre plaque we can find in the Orthodox Jewish Cemetery today. Building and equipping the hospital were impele

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Yuki, Koichi, and Sophia Koutsogiannaki. "Obesity as a Risk Factor in Pediatric Sepsis: A Retrospective Comparative Study Under the Phoenix Definition." Journal of Clinical Medicine 14, no. 5 (2025): 1568. https://doi.org/10.3390/jcm14051568.

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Background: The relationship between sepsis outcomes and obesity has attracted significant interest in the medical community. However, this association has not been tested under Phoenix criteria, which represent the new pediatric sepsis definition, defining sepsis as life-threatening organ dysfunction in the setting of infection. Methods: A single-center, observational, retrospective study of pediatric sepsis patients from January 2014 to December 2019. The PICU was located within a tertiary pediatric center in the United States. Children more than one month old, but less than 18 years old, wi

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Seidlová, Veronika, and Hedvika Novotná. "“Yizkor”: A Case of Holocaust Memory Activism In a Czech Village." Studia Humanistyczne AGH 23, no. 2 (2025): 39–53. https://doi.org/10.7494/human.2024.23.2.6543.

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The article explores the construction and preservation of Holocaust memory in the small Czech village of Kosova Hora. The study, based on focus group interviews, reveals how local Holocaust memory is shaped by a unique combination of activism, local history, and communal practices. The article highlights the role of a Jewish couple who, by rescuing and restoring the village synagogue during the Communist era, created a central site for Holocaust remembrance. This act of preservation catalyzed broader local engagement, resulting in a collective effort to remember the Jewish community that once

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Roitman, Alexandr. "Election of a rabbi in the city of Balti in 1877 according to unpublished documents." Revista de Etnologie şi Culturologie XXVI (December 15, 2019): 119–26. https://doi.org/10.5281/zenodo.3595165.

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This article analyzes the process of holding and recognizing the election of a rabbi. This study reflects all the components of the decision-making process in great detail, including the actions of each participant in the inauguration ceremony. Using this example, it becomes clear that in the process of drafting legislation regarding the Jewish community in the Russian Empire in the XIX century, state bodies were very meticulous. Legislation provided even the smallest subtleties in all areas of Jewish life, including the choice of a rabbi by the community. The thoroughness with which laws were

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Węgrzynek, Hanna. "Sociotopography of the Jewish Settlement in Warsaw in the Second Half of the Eighteenth Century." Studia Judaica, no. 2 (52) (December 14, 2023): 435–57. http://dx.doi.org/10.4467/24500100stj.23.018.18944.

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In the second half of the eighteenth century, there was a rapid influx of Jews to Warsaw, even though at that time the de non tolerandis Iudaeis law was still in force. In 1778, there were over 3,500 Jews in Warsaw, and by 1792 the number increased to 7,000. At that time, they constituted over seven percent of the entire population of the city. Jews lived in different parts of Warsaw, but they began to form enclaves that were centers of both economic and religious life. The activity of the Warsaw Jews was dominated by two fields: trade and crafts. In the 1790s, they accounted for thirty percen

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Sreedevi, S., and S. Suganya. "Encountering Cultural Effects of Jewish Ethnicity on Negotiating Social Anxiety in Norma Rosen’s At the Center." Shanlax International Journal of Arts, Science and Humanities 12, S3-Apr (2025): 77–80. https://doi.org/10.34293/sijash.v12is3-apr.9058.

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Jewish ethnicity has a long-term connection with the historical development of many religious communities and belief systems, yet it stands as a way of life for the ethnic community. The Holocaust changed the future of the Jew influencing the formation of a different migrant identity in other parts of the world from which second-generation survivors form. The influence of literature for such a group was prominent as many writers intended to represent the actual struggles including identity crisis, trauma, and community crisis, and their effect on social change. In the scenario, the themes of s

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Surovtsev, Oleg. "Bukovynian Jews during the Holocaust: The problem of preserving historical memory." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, no. 49 (2019): 93–100. http://dx.doi.org/10.31861/hj2019.49.93-100.

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In the article, based on archival materials, published memoirs, a retrospective analysis of events and contemporary reflections of the Holocaust on the territory of Bukovina during the Second World War is carried out. During the Soviet, German-Romanian occupation of the region, the Bukovinian Jewish community suffered severe suffering and trials, huge human and material losses, which greatly undermined the social, economic and cultural positions of the Jewish population in Bukovina. In fact, the socio-cultural face of Chernivtsi and the region changed, entire generations of Bukovinian Jews wer

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Wu, Sylvia. "Displaced yet Distinct: Hangzhou’s Relocated Congregational Mosque on the Urban Periphery." Journal of Chinese Religions 53, no. 1 (2025): 101–30. https://doi.org/10.1353/jcr.2025.a960754.

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Abstract: In 2017, the city of Hangzhou relocated its Muslim congregational site from the historic Phoenix Mosque in the city center to the newly constructed Hangzhou Mosque on the urban outskirts. This article examines the catalysts and reverberations of the policy decision through intersecting prisms of mosque design, heritage preservation, and urban planning under the secularist Chinese state. Drawing on built forms, observatory experiences, and archival materials, the study uncovers the manifold dialectics between the municipal government’s efforts to reinterpret religious institutions in

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Regev, Eyal. "Jerusalem as the Central Place for Paul and Acts." Religions 14, no. 6 (2023): 713. http://dx.doi.org/10.3390/rel14060713.

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In Galatians 1–2, Paul mentions several times that the apostles’ leadership is situated in Jerusalem. In Gal 2:1–2, he even designates it simply as “Jerusalem”. Paul acknowledges the centrality of the apostles in Jerusalem in his enterprise of the collection of the money for the saints in Jerusalem. Yet, the city is transformed into central theological concepts in Paul’s distinction between “the present Jerusalem” and “Jerusalem above” (Gal 4:25–26). Thus, despite his debates with Peter and James, Paul not only accepts that the early Christian leadership dwells in Jerusalem, but he also design

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Kirshenblatt-Gimblett, Barbara. "A Theatre of History. Twelve Principles." Judaic-Slavic Journal, no. 1 (3) (2020): 177–88. http://dx.doi.org/10.31168/2658-3364.2020.1.09.

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Opened in Warsaw in April 2013, POLIN Museum of the History of Polish Jews tells the story of the thousand years of continuous Jewish presence in this part of the world, a history largely overshadowed, understandably, by the Holocaust. While the exhibition avoids a master narrative, it enacts a theatre of history founded on 12 metahistorical principles. This essay sets out the curatorial, pedagogic, and performative storytelling strategies at work in this multimedia narrative exhibition. They include the following. The most important period in the history of Polish Jews is 1,000 years. Jews ar

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Haba, Myroslava I., Nataliia I. Dnistrianska, Halyna Ya Ilnytska-Hykavchuk, Oksana P. Makar, and Mariana I. Senkiv. "Jewish cultural heritage of the Lviv Oblast as a tourism resource." Journal of Geology, Geography and Geoecology 29, no. 3 (2020): 502–11. http://dx.doi.org/10.15421/112045.

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The article describes the theoretical and methodical foundations of the study of the Jewish cultural heritage as a modern tourism resource. It turned out that in both foreign and domestic literature studies are not enough. The historical background of the formation of the cultural heritage of the Jewish ethnic group in the territory of the modern Lviv Oblast, which for many centuries has been the center of Jewish life, is considered. The dynamics of the ethnical composition of the population of the Lviv Oblast in 19312001 is studied and a significant reduction in the share of the Jewish commun

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Feldman, Daniel B. "Depicting the Holocaust for American Orthodox Jewish Children in Olomeinu." Studies in American Jewish Literature (1981-) 43, no. 2 (2024): 252–70. http://dx.doi.org/10.5325/studamerijewilite.43.2.0252.

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Abstract Olomeinu was a children’s magazine published by Torah Umesorah, an Orthodox American Jewish educational organization, from 1945 to 2011. Founded when the American Orthodox community was in its infancy, Olomeinu tracks the renaissance of Orthodox Judaism in America and reflects the movement’s search for an interpretation of the past reflecting its values. Of particular importance to the intellectual development of American Orthodox historiography was the movement’s relationship with the Holocaust. From the magazine’s founding in the immediate aftermath of World War II until the publica

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Micek, Scott T., Katherine E. Kollef, Richard M. Reichley, Nareg Roubinian, and Marin H. Kollef. "Health Care-Associated Pneumonia and Community-Acquired Pneumonia: a Single-Center Experience." Antimicrobial Agents and Chemotherapy 51, no. 10 (2007): 3568–73. http://dx.doi.org/10.1128/aac.00851-07.

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ABSTRACT Pneumonia occurring outside of the hospital setting has traditionally been categorized as community-acquired pneumonia (CAP). However, when pneumonia is associated with health care risk factors (prior hospitalization, dialysis, residing in a nursing home, immunocompromised state), it is now more appropriately classified as a health care-associated pneumonia (HCAP). The relative incidences of CAP and HCAP among patients requiring hospital admission is not well described. The objective of this retrospective cohort study, involving 639 patients with culture-positive CAP and HCAP admitted

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Srinivasan, Tarika, Erica J. Sutton, Annika T. Beck, et al. "Integrating Genomic Screening into Primary Care: Provider Experiences Caring for Latino Patients at a Community-Based Health Center." Journal of Primary Care & Community Health 12 (January 2021): 215013272110002. http://dx.doi.org/10.1177/21501327211000242.

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Introduction: Minority communities have had limited access to advances in genomic medicine. Mayo Clinic and Mountain Park Health Center, a Federally Qualified Health Center in Phoenix, Arizona, partnered to assess the feasibility of offering genomic screening to Latino patients receiving care at a community-based health center. We examined primary care provider (PCP) experiences reporting genomic screening results and integrating those results into patient care. Methods: We conducted open-ended, semi-structured interviews with PCPs and other members of the health care team charged with support

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Haliwa, Pinhas. "Laws of Succession Ordinances by the Religious Leadership of Sephardi and Moroccan Jewish Communities and Their Economic, Social and Gender Implications." Religions 14, no. 7 (2023): 819. http://dx.doi.org/10.3390/rel14070819.

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This paper discusses the innovativeness of the Inheritance Ordinance introduced in Toledo during the 12th century and later reintroduced in Fez in Morocco following the expulsion of Jewish communities from Spain and Portugal. Community leaders in Toledo, and after the expulsion also in Fes, transformed the laws of succession established in biblical times by granting women equal rights on matters of inheritance by marriage. The ordinance also granted unmarried daughters the right to inherit alongside their brothers despite the fact that, according to biblical law, daughters do not inherit when

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Bressler, Toby, and Beth Popp. "Orthodox Jewish Thought Leaders’ Insights Regarding BRCA Mutations: A Descriptive Study." Journal of Oncology Practice 13, no. 4 (2017): e303-e309. http://dx.doi.org/10.1200/jop.2016.015503.

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Purpose: To examine the factors that influence Orthodox Jewish (OJ) thought leaders’ perceptions of genetic counseling and testing for BRCA mutations. The specific aims of this study were to describe (1) OJ thought leaders’ views on genetic counseling and testing for BRCA mutation status and (2) insights into this high-risk faith-based minority group and their beliefs about counseling and testing for BRCA mutations. Methods: In-depth focus groups and demographic questionnaires were used in this descriptive, qualitative study, which was performed in the cancer center of a 750-bed community teac

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Boly, Frances, Margaret Olsen, Dustin Stwalley, Jason Burnham, and Jennie Kwon. "Epidemiology of Positive Blood Cultures due to Multidrug-Resistant Organisms From an Academic Center and Community Hospitals." Infection Control & Hospital Epidemiology 41, S1 (2020): s473. http://dx.doi.org/10.1017/ice.2020.1149.

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Background: Multidrug-resistant organisms (MDROs) are a threat to public health. The objective of this study was to define risk factors and outcomes of patients with positive blood cultures due to MDROs in 2 rural community hospitals as compared to a tertiary-care academic center. Methods: Retrospective cohort study with IRB approval from 1 tertiary-care academic center and 2 rural community hospitals (Barnes-Jewish [BJH], Parkland Health Center, and Missouri Baptist Sullivan Hospital) from July 1, 2013, to August 1, 2018. Demographics, comorbidities, procedures, outcomes, and blood and urine

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