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The author examines the marginalization of Jewish identities in multicultural clinical education and supervision amid rising antisemitism in the U.S., proposing the use of cultural democracy to address these issues. He critiques the erasure of Jewish identity due to the neglect of Jewish backgrounds in key theories and inaccuracies in clinical literature. He further underscores the importance of Jewish cultural considerations, including accommodating Jewish practices such as holidays, Sabbath observance, mourning customs, and dietary laws, while advocating for flexibility and sensitivity. Finally, he addresses considerations when supervisees experience antisemitism from a person at the center of a clinical encounter. [ABSTRACT FROM AUTHOR]

This article analyses the image of the Arab 'uncertain body' by introducing two theoretical tools: first, the practice of sojourner passing: that is, an abrupt and temporary event limited in space and time in order to gain access to sexual, financial or militarised goals; second, the uncertainty of the Muslim male body. In the Israeli context, the fear of the Arab 'uncertain body' manifests itself in two main ways: (1) the fear of Arab sojourner passers who threaten sites of nationhood; and (2) Arabs who try to assimilate are blamed for passing as civilised, disguising their true monstrous nature. The Israel–Palestine context is unique in that it offers intriguing insights into passing in a non-western society, where the ethnic differences are blurred and hence anxiety is more pronounced. [ABSTRACT FROM AUTHOR]

The study aims to examine changes over time in school victimization and climate in Israel, and whether these changes varied between Jewish and Arab schools and schools with different SES. A secondary analysis of the Ministry of Education database of structured student surveys regarding victimization and climate, was conducted during 2008–2019. All students in grades 5–6 were surveyed. The number of schools ranged between 751 and 1,189 (M = 983, SD = 166.3); 73.7% were Jewish schools, and 26.3% were Arab. Peer victimization dropped from 14.95 in 2008 to 7.97 in 2019 (β = -.39). All climate aspects positively increased. The highest improvements were in feeling unsafe (β = -.28). Reductions in victimization and progress in climate were the strongest among students from Arab schools and schools with lower SES. The implications for policy and future research are discussed. [ABSTRACT FROM AUTHOR]

ObjectiveMethodResultsDiscussionThe introduction of Mental Health First Aid (MHFA) in Israel has required a dynamic adaptation of the curriculum to the local social, cultural and religious context. The adaptation to the Jewish ultra-Orthodox community has been particularly rigorous and challenging. This article aims to analyse this process, its principles and steps, as well as the challenges and dilemmas it entails.The article employs a qualitative case study design, specifically, the instrumental case study. The adaptation procedure includes five steps: engaging local experts, organising focus groups, collaboration with communities, pilot testing in diverse communities, and iterative feedback loops. The article draws primarily on the perspectives of 45 community members, rabbis and health professionals who participated in four focus groups.The adaptation in ultra-Orthodox society addressed stigmatisation, silencing and concealment of mental health issues; gender segregation; educational gaps; and cultural misunderstandings of healthcare approaches. We demonstrate the need to modify the language, scenarios and examples in the curriculum, and engage with religious leaders and educational institutions. This process raises professional and ethical dilemmas, such as how MHFA should approach topics that remain unspoken in ultra-Orthodox communities.This case demonstrates that cultural adaptation is vital but may be insufficient. Attention should also be paid to social and structural forces, such as social hierarchies and systemic discrimination. A structurally competent approach should be adopted. This is the first case of accommodating MHFA for an insular religious group. It can contribute to adapting MHFA to other insular, encompassing, high-tension religious communities worldwide. [ABSTRACT FROM AUTHOR]

AbstractIn the United States, hate crimes that are motivated by religious bias disproportionately impact minoritized religious groups. This study investigates religious ecological predictors of hate crimes against Jews and Muslims in the US, drawing on theories of religion and intergroup offending. Measures of areal religious composition and change are drawn from two waves of the US Religion Census. Multilevel logistic regression models predict incidence of anti-Jewish and anti-Muslim hate crimes across county-years (2010–2018), adjusting for law enforcement agency coverage, hate crime reporting, and social and political factors. Christian adherence and overall religious diversity are associated with lower incidence of anti-Jewish hate crime. Jewish and Muslim adherence are positively associated with anti-Jewish and anti-Muslim hate crime, respectively, and counties undergoing relatively large increases in Muslim adherence have heightened incidence of anti-Muslim hate crime. Implications for theory and policy, as well as opportunities for future research, are discussed. [ABSTRACT FROM AUTHOR]

In this paper, I discuss what I call 'the other vow', a vow that undoes all others. Interweaving an aphorism from Kafka, Juliet's speech from Romeo & Juliet, and the Jewish liturgical passage Kol Nidrei, I argue that we might find ways to inhabit language differently in the other vow – not the God of the name, or the God of the father, but rather a relation to the other to be otherwise. Instead, we might practice an affirmative denial and collectively attempt to undo the oaths and names that bind us, legally, socially, economically, in order to live in a different way. [ABSTRACT FROM AUTHOR]

Objective: While previous research indicates that negative religious coping relates with distress, it is unclear if this represents generalized spiritual struggles or a specific vulnerability activated by negative events. Moreover, past research treats coping as a stable phenomenon, although it likely fluctuates. This research simultaneously tested both models longitudinally and examined the relationship between coping and distress. Methods: The current study is a secondary analysis of longitudinal data collected online over 3 years from 397 participants. Life events, negative religious coping, and depressive symptoms were assessed on six occasions, and linear mixed‐effect models were used to analyze data. Results: Negative religious coping was largely stable with increases at times of stress. Participants with higher mean negative coping reported more depressive symptoms regardless of life circumstances (i.e., main effect), likely reflecting generalized spiritual struggles. In addition, those with higher mean coping or with particularly high levels at a given time reported even higher levels of symptoms when they experienced more negative life events (i.e., moderation effect). Conclusion: Results suggest that previous research merges two distinct phenomena—spiritual struggles and negative coping. This has important theoretical and research implications and suggests that integrating spirituality and religion into treatment can be warranted. [ABSTRACT FROM AUTHOR]

At the onset of the apartheid era, Jewish women across South Africa began to publish community cookbooks to raise money for Jewish schools, synagogues, and other organizations. Through their combination of recipes, titles, advertisements, prefaces, and guidelines, community cookbooks narrated the economic, social, and cultural successes of the women who compiled them. In the postwar period, South African Jewish women sought a place for themselves in Jewish communal life, and in the white middle class of the country's new apartheid order. By producing and consuming community cookbooks, these women armed themselves with the organizational platform and the cultural capital that would help them claim that place. In order to be able to step into the public sphere while meeting their domestic obligations, they came to rely on the invisibilized labor of the black women who worked in their homes and kitchens. The paper uses cookbooks to think critically about the position of South African Jews in the apartheid system, analyzing how Jewish women benefited from the privileges of whiteness in the intimate arena of their homes. [ABSTRACT FROM AUTHOR]

This article explores Jewish spaces in Cairo as repositories of memory and their role in shaping a collective understanding of the Jewish past among non-Jewish Egyptians. By examining these sites through the perspectives of engaged observers, it uncovers their multifaceted reflections of Jewish life and culture. Interactions with these sites reveal the intricate interplay of internal and external factors, such as the dynamics between Jews and Muslims, the reverberations of the Arab-Israeli conflict, and societal responses to Jewish culture. These sites evoke a sense of patriotism among Egyptian Jews and their fellow citizens, marked by the fusion of Arabic, Hebrew, Judaism, and Islam. Understanding this perspective necessitates considering the roles of various stakeholders, including the remaining Jewish community, state institutions, conservationists, and scholarly professionals. It also requires an examination of ongoing societal debates and official decisions regarding the preservation or demolition of Jewish sites. Diverse viewpoints emerge from these discussions, reflecting issues like anti-Semitism, anti-Israel sentiments, distrust of the Egyptian state, and prioritizing the preservation of inhabited spaces over abandoned ones. By shedding light on these contradictions within Egyptian public discourse, this article underscores the significance of acknowledging and celebrating Egyptian Jewish heritage, which continues to shape society today. [ABSTRACT FROM AUTHOR]

The health and well-being of some residents in the United Kingdom are quite challenged, as access to some required treatments and support is limited due to some level of deprivation. This study compared the Jewish and other religious groups in England and Wales, to determine households’ deprivation in the health and disability, housing, education, and employment dimensions. This study further investigated the number of households with disabled residents, people living with non-limiting long-term physical or mental health conditions, and unpaid carers. The analysis was based on secondary data (UK 2021 Census data) from the Office for National Statistics. The findings of the study revealed that more households are deprived in the health and disability dimension. This suggests that apart from households that have at least a disabled resident, a few households have residents who are not disabled but their day-to-day activities are limited due to ill-health (bad or very bad health conditions). A high level of deprivation was also observed in the education dimension. Based on the high level of deprivation in the education dimension and the high proportion of households deprived in the health and disability dimension, the UK government needs to look into the health and well-being of these households. In addition, while focusing on larger local authorities (LAs) like Barnet (with a large number of households across LAs), targeted government interventions are needed to improve health and well-being of Jewish households in LAs such as Swansea, Southend-on-Sea, Hackney, Oxford, and Gateshead that have a higher proportion (within the LA) of deprivation in any of the tested dimensions or affected in terms of disability, non-limiting long-term health conditions, or the proportion of unpaid carers.

Abstract Background Molar pregnancies, encompassing complete and partial moles, represent a rare and enigmatic gestational disorder with potential ethnic variations in incidence. This study aimed to investigate relations of ethnicity with risks of complete and partial molar pregnancies within an Israeli population while accounting for age differences. Methods A retrospective study was conducted of data recorded during 2007–2021 in an academic medical center in Israel. The study population comprised 167 women diagnosed with complete or partial moles, for whom data were obtained through histological examination and P57 immunostaining. Maternal age and ethnicity were extracted from electronic medical records. Incidence rates were calculated per 10,000 live births, and a nested case-control study compared demographic characteristics and molar pregnancy incidences between Arab and Jewish women. Statistical analyses included age-adjusted comparisons, relative risk calculations and multivariate logistic regression. Results The overall risk of molar pregnancy was 22 per 10,000 live births (95% confidence interval [CI] 18–25). Among Arab women, the overall risk was 21 (95% CI 17–25), and for PM and CM: 14 (95% CI 11–17) and 7 (95% CI 5–10), respectively. Among Jewish women, the overall risk was 23 (95% CI 18–29), and for PM and CM: 12 (95% CI 8–17) and 11 (95% CI 7–16), respectively. Among Arab women compared to Jewish women, the proportion of all the partial moles was higher: (65.3% vs. 51.6%, p = 0.05). The incidence of partial mole was higher among Arab than Jewish women, aged 35–39 years (26 vs. 8 per 10,000, p = 0.041), and did not differ in other age groups. After adjusting for age, the relative risk of partial moles was lower among Jews than Arabs (0.7, 95% CI 0.4-1.0, p = 0.053). For Arab compared to Jewish women, the mean age at molar pregnancies was younger: 31.0 vs. 35.1 years. However, other factors did not differ significantly between Arab and Jewish women with molar pregnancies. In multivariate analysis, Jewish ethnicity was significantly associated with a higher risk of complete molar pregnancies (OR = 2.19, 95% CI 1.09–4.41, p = 0.028). Conclusion This study highlights ethnic differences in molar pregnancy risk within the Israeli population. Jewish ethnicity was associated with a higher risk of complete molar pregnancies, while Arab women had a significantly higher risk of partial moles. These findings underscore the need to consider ethnicity when studying gestational disorders. Further research should seek to elucidate the underlying factors contributing to these differences.

Simple Summary: BRCA genetic testing is available for UK Jewish individuals through the National Health Service or private providers. This study evaluated how well UK organisations (UKO), UK Jewish community organisations (JCO), and genetic testing providers (GTP) provide information about BRCA online. Google was used to find relevant websites and assessed the first 100 links. We reviewed the sites for how accessible, comprehensive, detailed, accurate, and high-quality the information was, giving each site a score out of 5. From 6856 search results, we found 45 UKOs, 16 JCOs, and 18 GTPs that provided BRCA information. While most sites (84%) were easy to access, the information was often incomplete. Only 35% of sites covered more than half of the important BRCA topics. Most sites mentioned breast and ovarian cancer (82%), but fewer mentioned other BRCA-related cancers. Overall, the quality of information was low-to-moderate. This highlights a need for better online BRCA information. BRCA genetic testing is available for UK Jewish individuals but the provision of information online for BRCA is unknown. We aimed to evaluate online provision of BRCA information by UK organisations (UKO), UK Jewish community organisations (JCO), and genetic testing providers (GTP). Google searches for organisations offering BRCA information were performed using relevant sets of keywords. The first 100 website links were categorised into UKOs/JCOs/GTPs; additional JCOs were supplemented through community experts. Websites were reviewed using customised questionnaires for BRCA information. Information provision was assessed for five domains: accessibility, scope, depth, accuracy, and quality. These domains were combined to provide a composite score (maximum score = 5). Results were screened (n = 6856) and 45 UKOs, 16 JCOs, and 18 GTPs provided BRCA information. Accessibility was high (84%,66/79). Scope was lacking with 35% (28/79) addressing >50% items. Most (82%, 65/79) described BRCA-associated cancers: breast and/or ovarian cancer was mentioned by 78%(62/79), but only 34% (27/79) mentioned ≥1 pancreatic, prostate, melanoma. Few websites provided carrier frequencies in the general (24%,19/79) and Jewish populations (20%,16/79). Only 15% (12/79) had quality information with some/minimal shortcomings. Overall information provision was low-to-moderate: median scores UKO = 2.1 (IQR = 1), JCO = 1.6 (IQR = 0.9), and GTP = 2.3 (IQR = 1) (maximum-score = 5). There is a scarcity of high-quality BRCA information online. These findings have implications for UK Jewish BRCA programmes and those considering BRCA testing. [ABSTRACT FROM AUTHOR]

Copyright of Tropelías: Revista de Teoría de la Literatura y Literatura Comparada is the property of Prensas Universitarias de Zaragoza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The concept of children's theories is central to the approach of the municipal infant-toddler centers and preschools of Reggio Emilia, Italy. The author investigates children's theories about Judaism. Methods include semi-structured interviews and pedagogical documentation from American Jewish early childhood centers. Analysis involves open coding toward the development of a grounded theory positing that (1) children hold theories that impact the Jewish education they experience and (2) when the Jewish learning experience aligns with these inherent theories, children develop a new mental model, that they can make their mark on Judaism. [ABSTRACT FROM AUTHOR]

Considering possible criticisms of contact theory's validity for reducing negative attitudes in cases of intractable, complex intergroup conflict, this study examines the attitudes and intergroup relations of Israel's Jewish majority and Arab minority by comparing two university campuses that differed in Arab student enrollment rates and levels of religiosity. Participants were 100 Jewish and 100 Arab students. Blue University, with 20% Arab students, offered more opportunities for intergroup contacts than did the predominantly Jewish Orange University (1.9% Arab enrollment). As expected, findings showed more positive attitudes and relations between Jewish and Arab students at Blue University than at Orange University, thus corroborating the validity of contact theory in a major conflict situation. In operative terms, our findings suggest that in places wherein there exist intractable conflicts, it is worth establishing higher education campuses where students from the different groups can study together. Public Significance Statement: Our article shows that contact between conflict groups can decrease negative attitudes, not only towards individuals but also towards the group to which they belong. Meaning, contact theory remains valid, despite the criticism it has sustained over the years. In addition, it is important to note that the research population was university students. As the first meeting place for Arab and Jewish citizens in Israel, universities can make a major contribution to wider society in promoting mutual activities between the groups, which can provide an opening towards establishing social relations grounded on mutual respect, avoidance of stereotypes and prejudice, and significant narrowing of social distance. [ABSTRACT FROM AUTHOR]

AbstractIn educational settings, intergroup dialogues often tackle intricate social issues, fostering student identity development. Religious discourse, specifically, has the potential to positively influence intergroup relations. However, the extent to which individuals consider their group affiliation integral to their self-concept can shape their exploration of ethno-religious identity. This study investigates the experiences and attitudes of 638 Jewish students, of secular, traditional and Modern Orthodox backgrounds, engaged in a secular-religious dialogue course. Results reveal that discussion-based meetings promote positive intergroup attitudes among students from diverse religious subgroups. Participants identified unique values in subgroup activities but expressed varied motivations and outcomes based on their diverse religious perspectives. These findings underscore the significance of contact theory in inclusive intergroup conflict contexts and highlight the role of interreligious discourse in identity exploration within educational settings.

Hanne Wassermann's contributions to teaching gymnastics and body culture during Vienna's interwar period took place within the rich contexts of ongoing developments in radium research, psychology, physiology and anatomy, and gynecology. This paper explores the movement theories she developed for her classes as well as the ways in which she distinguished her teaching from other renowned female physical culturalists of the time. In 'Tägliche Gymnastik', a workbook on daily gymnastics that Hanne co-edited with Jewish gynecologist Oskar Frankl in 1934, and other published and unpublished manuscripts, she described the psychological theories supporting her 'Gymnastik Methode'—mainly the principles of Gestalt psychology learned from psychologists Karl and Charlotte Bühler at the Vienna Institute of Psychology. She was able to tap into a remarkable network of associates and acquaintances, including celebrated physicians, scientists, movie stars, multi-millionaires, and royalty—and use their influence and status to popularize and begin to commercialize her 'Gymnastik Methode', as well as to assist her escape from Vienna following the Anschluß Österreichs (Annexation of Austria) and develop a successful career in massage and remedial gymnastics in North America. She took with her copies of 'Tägliche Gymnastik' and the as yet unpublished 'Methode' which became important supports to her future livelihood in North America. [ABSTRACT FROM AUTHOR]

Motivational Interviewing, a heavily utilized approach to substance use counseling, has characteristics that make it a culturally sustaining approach to supporting Jewish clients with substance use disorders. The authors address challenges and opportunities in counseling Jewish clients, including identity development and difficulties in addressing mental health and substance use concerns. A case example is provided. [ABSTRACT FROM AUTHOR]

This forum brings together eight scholars of various disciplines who take stock of queer perspectives on Jewish Studies, introduce new lines of research, and show the many ways in which queering Jewish Studies energizes the field. The authors also discuss the particular promise of Jewish trans studies as well as the nexus of queers and Jews in the age of rising populism. Overall, the forum serves as a primer for those interested in how to teach or do queer Jewish Studies. [ABSTRACT FROM AUTHOR]

Modern Orthodoxy is a sect of Judaism which aims to combine a high level of commitment to Jewish observance with immersion in modern society. Alumni of Modern Orthodox parochial high schools have varying degrees of commitment towards religion. This study was designed to better understand the factors that lead adolescents towards internalizing traditional Orthodox beliefs. Previous studies on religion in general are lacking in quality and depth, using superficial factors such as church attendance to attest to religious commitment. Studies on Modern Orthodox Jewish teens are limited in quantity, with very few studies published on this population. This study focused on 1341 students from 18 Modern Orthodox high schools in the United States using the JewBALE 2.0 to collect the data. The design evaluated the relationship between spirituality and self-esteem, spiritual struggle, religious homogeny between parents and adolescents, and gender. Factors such as mental health, positive Judaic studies experience, and relationships with Judaic studies teachers were examined as potential mediators. The data indicated that students with high levels of spirituality would also have high levels of self-esteem and religious homogeny with their parents, as well as high levels of agreement with the Orthodox communal norms. Positive relationships with teachers and experiences in Jewish studies classes mediated the otherwise negative relationship between spirituality and disagreement with communal norms. Females were more likely to have high levels of spirituality than males. This study is important for those who want to better understand the factors involved in helping students enrolled in Jewish Modern Orthodox high schools achieve high levels of spirituality. [ABSTRACT FROM AUTHOR]

The British Yiddish writer Katie Brown wrote humorous stories and sketches for the London Yiddish newspapers Di post (The Post) in the 1930s and Di tsayt (The Times) in the 1940s. The stories, set in London’s Jewish East End, concern the day-to-day effects of immigration, poverty, and Jewish culture in Britain. After the Second World War, in a bombed-out East End where Jewish migration to the suburbs was accelerating, Brown did not write entirely new sketches, but rather edited versions of her prewar stories. Looking at the earlier and later stories together, we get a sense of the changes happening to London’s Jewish community: the decline of Jewish culture and religious practice, the changing relationship with the Eastern European homeland, and the decline of the Yiddish language. Through close reading and analysis, this article gives historical background to Brown and the social, cultural, and political context of her stories. It situates Brown as the only female journalist writing regularly for the press and identifies her unique perspective in making poignant interventions into Jewish debates of the day through stories of small incidents in family life. She raises questions around how to maintain a Jewish identity in England and visibility as a Jew in a Christian world, and traces change through two decades by describing the tension between the immigrant generation and their children. Using a range of neglected source material in Yiddish, this article throws new light on the Jewish East End in its twilight years. [ABSTRACT FROM AUTHOR]

Copyright of Mevzu is the property of Ali Sever and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Objectives: Pediatric palliative care services improve the quality of life for children with life-limiting and life-threatening diseases, although little has been published about variation based on cultural and religious factors. This article sets out to describe clinical and cultural characteristics of pediatric end-of-life patients in a majority Jewish and Muslim country with religious and legal constraints around end-of-life care. Methods: We conducted a retrospective chart review of 78 pediatric patients who died during a 5-year period and could potentially have utilized pediatric palliative care services. Results: Patients reflected a range of primary diagnoses, most commonly oncologic diseases and multisystem genetic disorders. Patients followed by the pediatric palliative care team had less invasive therapies, more pain management and advance directives, and more psychosocial support. Patients from different cultural and religious backgrounds had similar levels of pediatric palliative care team follow-up but certain differences in end-of-life care. Significance of results: In a culturally and religiously conservative context that poses constraints on decision-making around end-of-life care, pediatric palliative care services are a feasible and important means of maximizing symptom relief, as well as emotional and spiritual support, for children at the end of life and their families. [ABSTRACT FROM AUTHOR]

In my 2022-23 Fulbright Award to Spain and Greece, I took on the daunting task of writing six plays, titled Mi Corazón Español Vive Ahora En Grecia: Six Plays of Sephardic Greece, about the Spanish roots of the Jewish communities of Thessaloniki and Veria, of which I am a descendent (my father’s mother, my Nona, Mary Massarano Crespin was from Thessaloniki, and my Nono, Isaac Morris Crespin was from Veroia). This project was built upon a previous 2018 Fulbright project titled Madre de Israel: Three Plays of Jewish Salonika. In this essay, I will document and analyze my dramatic adaptation process for both Fulbright Projects, creating living histories for the stage to memorialize a Sephardic Jewish world nearly destroyed by the Holocaust. Working through a process which included teaching, oral narrative, traditional scholarship, and the creative research of exploring the geography, family histories, and cultural experiences of Ladino/Spanish music, poetry, and storytelling, I have written a total of 10 new plays, all using a non-linear technique of dreamwork for dramatic writing. The challenges tied to this ongoing project include the absence of collective memory, the destruction of entire communities, and the controversial curation of places of Jewish memory.

This academic paper delved into the cultural and spiritual significance of the House of Joshua in Jewish and Christian traditions from a Pentecostal perspective. The enquiry employed qualitative research methods, including historical and textual analysis, and comparative analysis to analyze the House of Joshua in contemporary Jewish and Christian practices from various magnitudes. The study through analysis of historical documents, texts, and scriptures from both Jewish and Christian traditions investigated the historical context of the House of Joshua, its cultural symbolism, and its role in shaping the religious identities of both Jewish and Christian communities. The paper further explored the many ways in which the House of Joshua is understood and revered within these religious traditions. The study sheds light on the rich tapestry of Jewish and Christian traditions by highlighting the shared historical and theological connections between these religious communities while also recognizing their unique perspectives and interpretations. The study contributes to a deeper understanding of the house of Joshua’s continuing relevance in contemporary Jewish-Christian religious practices and beliefs by accenting their common ground and fostering interfaith dialogue.

Following Brazil's "great migration" period (1880–1930) came Getúlio Vargas's rise to power, marking a radical historical rupture. From 1930 onwards, we observed the construction of a framework of restrictive rules aimed at controlling the entry and stay of foreigners in the country, including an ethnically differentiated management of flows. This article sought to cross-reference the new migratory policy, aimed at both new entries and immigrants already present in the territory, with the issue of race. To this end, it dealt with two groups of immigrants whose flows were directly impacted by the new policies (and by racism), but not in the same way: Japanese and Jews. The reflection also turned to the different experiences in each of the two groups between the candidates for immigration—in the face of the new barriers imposed on entry and those already living in Brazil in the face of the assimilationist measures adopted. Brazilian migration policies and state actions have been studied more often than the agency of immigrants. In this sense, the existing studies have focused more on the management of new flows than on the experience of immigrants already settled in the territory. The text, therefore, assumed a change of perspective, opting for a look "from below" in order to focus on both sides of the scales and the border. Finally, it examined the historiography that dealt with migration policy during the Vargas era and, more specifically, that which focused on Jewish and Japanese immigration. [ABSTRACT FROM AUTHOR]

Xenotransplantation, transplanting animal organs into humans, may offer a solution to the shortage of organs for transplantation. This would increase the chances for scheduled, elective transplantation, even for patients currently ineligible for receiving a human organ. However, xenotransplantation raises specific ethical and philosophical issues, that is, a personal identification of the body parts with the soul and spirit, the relationships between humans and animals, and challenges related to issues of medical and social ethics. The three monotheistic religions have laws and perspectives pertaining to xenotransplantation. This scholarly review examines the theology and viewpoints of the three monotheistic religions and their concerns regarding xenotransplantation (interspecies) in terms of religious‐legal rulings, the ethical considerations related to the procedure, through religious scriptures and rulings of scholars of the three faith communities. This review should be viewed as a continuation of an extensive investigation of these issues, as the field of transplantation advances toward clinical trials. It was found that there are no fundamental religious reasons presented by any of the three religions to prohibit the use of animal organs as a means of treating severe and life‐threatening conditions. However, there are certain limitations prescribed by each religion relating to the treatment of the animals and the choice of organs to be transplanted. [ABSTRACT FROM AUTHOR]

The present study aims to identify the specifics of the Jewish text in Howard Fast's iconic novel Torquemada. The study is based on the semiotic definition of the text. The Jewish theme in the oeuvre of Fast, a writer of Jewish origin, occupies a significant place. The specific construction of the Jewish theme allows one to highlight the boundaries of a certain Jewish text in the author's work, which was clearly formed during the period of ideological and national quest. The novel Torquemada occupies a special place in the Jewish text of Fast. The Jewish text of the novel Torquemada is represented by a multi-level model. At the anthological level, the Jewish text of the novel can be correlated with the ideological quests of the author, Howard Fast. However, at the same time, it is an allegoric narrative about the fate of the Jews of the 20th century and the tragedy of the Holocaust. The events of the 15th century are the allegory of the events of the 20th century, and the times of the Spanish Inquisition are associated with the tragedy of the Jews of Europe. [ABSTRACT FROM AUTHOR]

Copyright of Carnets: Revue Electronique d'Etudes Françaises / Revista Electrónica de Estudos Franceses is the property of Associacao Portuguesa de Estudos Franceses (APEF) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: Ethnic disparities in healthcare outcomes persist, even when populations share the same environmental factors and healthcare infrastructure. Gynecologic malignancies are a significant health concern, making it essential to explore how these disparities manifest in terms of their incidence among different ethnic groups. Objective: To investigate ethnic disparities in the incidence of gynecologic malignancies incidence among Israeli women of Arab and Jewish ethnicity. Design: Our research employs a longitudinal, population-based retrospective cohort design. Method: Data on gynecologic cancer diagnoses among the Israeli population from 2010 to 2019 was obtained from a National Registry. Disease incidence rates and age standardization were calculated. A comparison between Arab and Jewish patients was performed, with Poisson regression models being used to analyze significant rate changes. Results: Among Jewish women, the age-standardized ratio (ASR) for gynecologic malignancies decreased from 288 to 251 (p < 0.001) between 2014 and 2019. However, there was no significant change in the ASR among Arab women during the same period, with rates going from 192 to 186 (p = 0.802). During the study period, the incidence of ovarian cancer decreased significantly among Jewish women (p = 0.042), while the rate remained stable among Arab women (p = 0.102). A similar trend was observed for uterine cancer. The ASR of CIN III (Cervical Intraepithelial Neoplasia Grade 3) in Jewish women notably increased from 2017 to 2019, with an annual growth rate of 43.3% (p < 0.001). A similar substantial rise was observed among Arab women, with an annual growth rate of 40.5% (p < 0.001). In contrast, the incidence of invasive cervical cancer remained stable from 2010 to 2019 among women of both ethnic backgrounds. Conclusion: Our findings indicate that Arab women in Israel have a lower incidence rate of gynecologic cancers, warranting further investigation into protective factors. Both ethnic groups demonstrate effective utilization of cervical screening. [ABSTRACT FROM AUTHOR]

Purpose: To assess clinical outcomes of corneal cross-linking (CXL) intervention in a population diagnosed with progressive keratoconus. Methods: This single-center retrospective cohort study included consecutive patients who underwent standard CXL or accelerated CXL for progressive keratoconus at a major teaching hospital in southern Israel between January 2015 and December 2019. Patients' medical files were reviewed, and pre-operative and post-operative data regarding demographics and clinical and tomographic characteristics were extracted and analyzed. Results: This study included 166 patients (representing 198 eyes), out of which 98 patients (123 eyes) were ethnically Bedouin, and 68 patients (75 eyes) were ethnically Jewish. Overall, 126 patients (144 eyes) had a follow-up of at least 12 months (16.84 ± 5.76). The mean patient age was 20.62 ± 7.1 years old. There were significant baseline differences between the two ethnic groups in best-corrected visual acuity (BCVA; p < 0.001), uncorrected visual acuity (UCVA; p < 0.001), mean keratometry (p = 0.028), and corneal thickness (p < 0.001). Significant changes in BCVA, UCVA, and pachymetry parameters within each group were found after 12 months. Negative binomial regression analysis showed a maximal keratometry below 55D (RR = 1.247, p < 0.001), and a standard CXL procedure (RR = 1.147, p = 0.041) are significantly related to the stability of KC after 12 months. However, the effect size of the origin of patients is negligible (RR = 1.047, p = 0.47). Conclusions: In this study, the Bedouin population suffered from more progressive keratoconus when compared to the Jewish population. CXL was significantly effective in improving BCVA and UCVA in both groups after 12 months of follow-up. The effect size of the origin of patients on the stability of KC was found to be negligible. [ABSTRACT FROM AUTHOR]

From the latter half of the first century BCE, an increased observance of Jewish purity laws is evidenced in Judea, focusing on Jerusalem and the Temple. This is further attested by the flourishing chalk-vessel industry, producing vessels for storage and table use, which according to Halakha did not contract impurity. This article is the final report of the chalkquarry and vessel-production cave complex uncovered on the eastern slope of Mount Scopus, dated by pottery and coins to the first century CE, including a reconstruction of the technology for producing chalk vessels and quantification of vessel types. A few pottery vessels dating to the period between the revolts (70-132 CE) may indicate that chalk vessels continued to be produced in the cave after the First Jewish Revolt. Also included in this report are adjacent quarries, a winepress, water installations and tombs. [ABSTRACT FROM AUTHOR]