Search Results (68)

Background: The education process for newly diagnosed Type 1 diabetes mellitus (T1D) patients and their families, primarily led by diabetes specialist nurses, is essential for gaining knowledge about the disease and its management. However, few assessment tools have been employed to evaluate long-term knowledge retention among T1D patients years after diagnosis. Methods: We developed a 20-question test to assess the knowledge of patients and their families at the conclusion of the initial education process and again 6–12 months later. Demographic and clinical data were also collected. Statistical analyses included comparisons between the first and second test results, as well as evaluation of potential contributing factors. The internal consistency and construct validity of the questionnaire were evaluated. Results: Forty-four patients completed both assessments, with a median interval of 11.5 months between them. The average score on the first test was 88.6, which declined to 82.7 on the second assessment (p < 0.001). In univariate analysis, factors positively associated with higher scores included Jewish ethnicity, lower HbA1c levels, and shorter hospitalization duration. Multivariate analysis revealed that parents had lower odds of experiencing a significant score decline compared to patients. Cronbach’s alpha was 0.69, and Principal Component Analysis (PCA) identified eight components accounting for 67.1% of the total variance. Conclusions: Healthcare providers should consider offering re-education to patients and their families approximately one year after diagnosis, with particular attention to high-risk populations during the initial education phase. Further studies are needed to examine this tool’s performance in larger cohorts. Full article

Background/Objectives: Cancer risk-reducing strategies in Ashkenazi women carrying founder variants have a cost-effective effect on reducing cancer morbidity and mortality. The British and US guidelines recommend BRCA1/2 (BRCA) screening among Ashkenazi Jewish people to identify high-risk individuals. BRCA status has not been investigated yet in the Jewish community of Rome. Methods: Patients were selected from the Family Cancer Clinic of the Umberto I University Hospital of Rome, and 38 unrelated families (28 of Roman Jewish and 10 of Libyan Jewish origin) were enrolled, comprising 44 subjects diagnosed with breast and/or ovarian cancer. Genetic counseling and germline BRCA testing were conducted. Haplotype analysis was performed. Results: Of the probands, 26.5% (9/34) from 7/28 unrelated families (25%) in the Jewish community of Rome harbored the known BRCA2 c.7007G>C, p. (Arg2336Pro) variant (rs28897743). Genetic analysis of the four unrelated carriers revealed a shared haplotype, indicating a potential founder effect. The length of the haplotype might confirm the Roman community to be the oldest among Jewish communities in Europe. Conclusions: This study indicates the BRCA2 c.7007G>C variant found in the Jewish community of Rome to be a founder variant. Finally, we underline a pressing need to address the increased risk of carrying BRCA mutations among individuals with Jewish heritage, and to enhance genetic counseling and screening efforts in ethnic minorities that are not otherwise routinely reached. Full article

Objective: To explore the impact of ethnic and socioeconomic disparities on diabetic foot ulcer (DFU) care and outcomes, emphasizing the need for personalized treatment approaches tailored to diverse patient populations. Methods: This retrospective observational study analyzed 1409 patients hospitalized with DFUs between 2016 and 2023 at a tertiary medical center. Data extracted from electronic medical records included demographics, socioeconomic status (SES), clinical variables, and healthcare utilization. Statistical analyses included descriptive statistics, Chi-Square and Kruskal–Wallis tests, and a regularized logistic regression model to identify predictors of mortality and disparities in treatment access. Results: Arab patients had significantly lower SES (median score: 3.00) compared to Jewish patients (median score: 8.00), resulting in reduced healthcare access and worse clinical outcomes. Arab patients were diagnosed with diabetes at a younger age (57 years vs. 68 years for Jewish patients) and exhibited a higher body mass index (30.36 vs. 28.68, p < 0.05). Despite similar mortality rates between groups (21.52% vs. 22.83%, p = 0.65), differences in healthcare utilization were evident, particularly in younger patients (18–59 years) within the internal medicine department (p = 0.017). Conclusions: Our findings underscore the need for a personalized approach to diabetic foot care, integrating socioeconomic and demographic factors into treatment plans. Ethnic minorities with lower SES, earlier diabetes onset, and higher BMI may require tailored intervention strategies to optimize prevention, access to specialized care, and adherence to treatment. Addressing individualized patient needs through precision medicine and culturally adapted healthcare models can improve outcomes and reduce disparities in DFU management. Full article

Ethnic segregation, a global phenomenon shaping social dynamics, urban development, and political behavior, is typically studied between distinct racial or national groups. This study provides insights into internal divisions within seemingly unified populations by investigating intra-group segregation within Israel’s ultra-Orthodox (Haredi) Jewish communities. By analyzing Knesset voting patterns as a proxy for residential distribution, I quantify segregation between two major ethnic groups within the Haredi community and identify significant segregation across Haredi-majority cities and clusters. Dissimilarity indices reveal distinct voluntary segregation patterns, with the city of Ashdod emerging as a unique case study due to its dynamic segregation trends and an unexplained sharp decline in dissimilarity in 2021. A comparison with Black–White segregation in U.S. metro areas highlights differing drivers of segregation: cultural and religious dynamics in Haredi communities versus structural inequalities in the U.S. Despite relatively lower dissimilarity scores, cultural and institutional factors reinforce residential separation. This research underscores the need for continued exploration of segregation’s underlying drivers and its implications for fostering more cohesive societies. Full article

Background & Objectives: To explore the potential association between positive ANA serology and all-cause mortality in a large cohort of patients, including those with and without rheumatological conditions and other immune-related diseases. Material and Methods: A retrospective cohort study analyzed all-cause mortality among 205,862 patients from Clalit Health Services (CHS), Israel’s largest health maintenance organization (HMO). We compared patients aged 18 and older with positive ANA serology (n = 102,931) to an equal number of ANA-negative controls (n = 102,931). Multivariable Cox regression models were used to assess hazard ratios (HR) for mortality, adjusting for demographic and clinical factors. Results: ANA positivity was strongly associated with increased mortality (adjusted HR [aHR] 4.62; 95% CI 4.5–4.7, p < 0.001). Significant predictors of mortality included male gender (39.2% vs. 24.4%, p < 0.001), older age at testing (72.4 ± 13.0 vs. 50.1 ± 17.3 years, p < 0.001), and Jewish ethnicity (89.6% vs. 83.2%, p < 0.001). Certain ANA patterns, such as mitochondrial (and dense fine speckled (DFS-AC2)), were highly predictive of mortality, with aHRs of 36.14 (95% CI 29.78–43.85) and 29.77 (95% CI 26.58–33.34), respectively. ANA-positive patients with comorbid rheumatological immune-related disorders (RIRDs) demonstrated a higher survival rate compared to those without such a condition (aHR 0.9, 95% CI 0.86–0.95, p < 0.001). This finding remained significant after adjusting for several parameters, including age. Conclusions: ANA positivity is associated with increased all-cause mortality, particularly in individuals without rheumatologic disorders, after adjusting for confounders such as age. This may indicate occult malignancies, cardiovascular pathology, or chronic inflammatory states, necessitating more vigilant surveillance Full article

The article examines Paul’s critique of Jews in Romans, focusing on Romans 1–3. It adopts an approach of reading Paul within Judaism while differing from some interpreters representative of this approach by arguing that Paul is critiquing his fellow Jews and that his critique is relevant to his gentile audience. It argues against the traditional Protestant problematization of “works righteousness”, Sanders’ claim that Paul reasons from solution to plight, and the New Perspective’s problematization of ethnic distinctiveness. Paul’s critique is grounded in Jewish intramural prophetic critique and restoration eschatology, over against Torah-wisdom traditions. Consistent with this perspective, Paul’s fundamental criticism of Jews and Israel is their failure to keep the divine Torah. Central to Paul’s argument is the interplay between Jewish particularity and the universal scope of Paul’s gospel. Israel’s failure is an intermediate but not an ultimate divine purpose. Jewish distinctiveness and Torah reveal the seriousness of sin and affirm the justice of God’s wrath. Thus, Paul’s prophetic critique also implies a prophetic hope for Israel, intertwined with his critique of and hope for all humanity, whom he views as sinners standing under God’s judgment and needing salvation through faith in the Davidic messiah, Jesus. Full article

Background/Objectives: Ethnocultural differences between Jewish and Arab communities in Northern Israel may contribute to disparities in type 2 diabetes prevalence. Widespread screening strategies, including hospital-based initiatives, are crucial for early detection of hyperglycemia. This study aimed to determine the prevalence of postprandial hyperglycemia and identify its associated factors in a diverse population of non-diabetic adults visiting the Galilee Medical Center, a tertiary care hospital in Northern Israel. Methods: Participants were recruited between November 2017 and July 2023 through a voluntary screening program for non-diabetic adult visitors to the hospital. Capillary blood glucose measurements were obtained 1–4 h after a meal using a standardized glucometer. Postprandial hyperglycemia was defined as a blood glucose level ≥147 mg/dL, while postprandial normoglycemia was defined as ≤133 mg/dL. Individuals with glucose levels between 134–146 mg/dL were excluded from the analysis. Additional exclusion criteria included known diabetes, acute illness, corticosteroid use, and pregnancy. Demographic data, lifestyle factors, and health status were recorded. Propensity score matching was employed to ensure comparability between religious groups based on age, gender, and body mass index. Logistic regression analyses were conducted to identify independent predictors of postprandial hyperglycemia. Results: 3457 adult visitors underwent postprandial glucose testing and met eligibility criteria. Following propensity score matching, 1845 participants (615 each from Druze, Jewish, and Muslim religious groups) were included in the final analysis. The prevalence of postprandial hyperglycemia was 9.4% in Druze, 6.0% in Jews, and 8.0% in Muslims (p = 0.08). Age >50 years was significantly associated with postprandial hyperglycemia in all groups. Obesity was associated with postprandial hyperglycemia in Muslims, with a similar non-significant trend in the Jewish cohort. Self-reported poor health was also associated with postprandial hyperglycemia in Muslims. In the Druze cohort, a low daily intake of daily fresh vegetable consumption was significantly associated with postprandial hyperglycemia. Conclusions: This study highlights the feasibility of hospital-based screening for postprandial hyperglycemia among adult visitors and reveals ethnic variations in prevalence and associated risk factors. Full article

Parkinson’s disease (PD) is considered to be the second most prominent neurodegenerative disease and has a global prevalence. Glucocerebrosidase (GBA1) gene mutations represent a significant hereditary risk factor for the development of PD and have a profound impact on the motor and cognitive progression of the disease. The aim of this review is to summarize the literature data on the prevalence, type, and peculiarities of GBA1 mutations in populations of different ethnic backgrounds. We reviewed articles spanning the 2000–2024 period. GBA1-related PD has a worldwide distribution. It has long been recognized that pathogenic GBA1 mutations are particularly common in certain ethnic populations, including PD patients of Ashkenazi Jewish ancestry. Moreover, a considerable number of studies focused on European ancestry patients from Europe and North America have revealed a high proportion (up to 15%) of carriers among the PD population. GBA1 mutations also appear to play an important role in patient groups with an East Asian background, although the frequency of specific variants may differ as compared to those of European ancestry. Notably, the assessment of underrepresented populations in other parts of Asia (including India) and Latin America is in the spotlight of current research, while a variant with a newly described pathogenic mechanism has been reported in Sub-Saharan Africans. Given the importance of GBA1 mutations for PD genetics and clinical phenotype, a focused assessment of the prevalence and type of GBA1 variants in distinct ethnic populations will possibly inform ongoing PD-related clinical studies and facilitate upcoming therapeutic trials. Full article

Judaism was not Paul’s background, but his context, and much of his gospel’s content. Modern Pauline Studies, however, often see Paul’s mission as an expression of what he found wrong with Judaism, a Judaism that supposedly discouraged relations with Gentiles. This essay investigates all the various ways that Jews and Gentiles comfortably cohabited the Graeco-Roman Diaspora. What spurred Paul’s mission was not a critique of an ethnically exclusive Judaism, but his conviction that, in Christ, the end times had arrived. Accordingly, he taught that Gentiles should repudiate their own gods and commit exclusively to the worship of Israel’s god. Paul’s contest was not with Jewish law. It was with pagan gods. Both his mission and his message place him firmly within the pluriform Judaism of his time, a Judaism that took its place within the god-congested world of first-century Mediterranean paganism. Full article

The Liverpool Jewish community was the earliest to be formed in the north of England (c1745) and for much of the 19th century, it was the largest UK Jewish community outside London. However, examination of this important minority community from a social, demographic, and genealogical perspective has been severely hampered by the lack of a unified source of information about Jewish individuals and families resident in the area during the 18th and 19th centuries. This paper describes how a searchable database of all Jewish persons with a documented connection with the Liverpool area, from the earliest times to 1881, has been produced as a resource for historical, demographic, sociological, and genealogical research. It explains how Jewish individuals were identified by a novel use of distinctive names, occupations, and birthplaces in the secular census and vital records and, in combination with extant records held within the Jewish community, have been used to produce a database of several thousand persons, linked into family groups. It concludes that the principal aim of the project has been achieved, and the approach could act as a template for other religion/ethnicity-based groups. Full article

Drawing on life-story interviews and ethnography conducted in Israel from 2009 to 2023, this article examines how members of the Spanish-speaking Moroccan–Jewish diaspora in Israel recalled their habits of eating non-kosher food in Morocco. We explore how these memories emerged in response to commonplace discourses that depict Moroccan Jews as a distinctly religious-traditional ethnic group, untouched by European secular influences, and dichotomous to modern secular cultures in Israel. Contrary to this image, members of the community whom we interviewed highlighted a Jewish Moroccan life that was deeply connected to Spanish colonialism and the broader Hispanic and Sephardi worlds. We focus specifically on the concept of selkear, a Haketia (Judeo-Spanish) term meaning to let something go, make an exception, or turn a blind eye. Our analysis of our participants’ memories provides a nuanced understanding of Jewish religiosity in the context of colonialism and of how Mizrahi–Sephardi immigrants in Israel reclaimed their Judaism. Highlighting the practice of eating non-kosher food is thus a strategy used to challenge dominant notions of rigid religious commitment within the Sephardi diaspora and their interpretation in Israel. Full article

Breast cancer mortality rates vary across ethnic groups in Israel, where protective factors such as high fertility and breastfeeding rates may be moderated by socioeconomic factors and mammography rates. We aim to investigate disparities in breast cancer mortality between Jewish and Muslim Arab women in Israel and examine how sociodemographic variables and number of children are associated with mortality. Our retrospective follow-up study uses data from the Israeli Central Bureau of Statistics and multivariable Cox regression models, adjusting for age, number of children, country of origin, locality size, and socioeconomic status. Compared to Jewish women, Muslim Arab women exhibited lower breast cancer mortality rates. However, after adjusting for multiple sociodemographic variables, no significant differences persisted between Jewish and Muslim Arab women. Having more than three children was associated with lower mortality among Muslim Arab women but not among Jewish women. European/American origin, larger localities, and medium socioeconomic status were associated with higher mortality. Sociodemographic factors may therefore explain the disparities in breast cancer mortality between Jewish and Muslim Arab women in Israel. Targeted intervention programs that consider the unique characteristics and risk factors of different ethnic groups are needed to reduce disparities and improve outcomes. Full article

The journey of Byzantine scholar Manuel Chrysoloras and his stay in Florence at the turn of the fourteenth and fifteenth centuries has been celebrated as an event that decisively shaped the course of European humanism. The later return of Enlightenment humanism to Ottoman lands in the eighteenth to early twentieth centuries can be described as the return of Chrysoloras. This return is generally known in a fragmentary form as a regional phenomenon: the story of Greek, Arab, Turkish and Jewish nationalisms and of the Ottoman reforms. It is also framed historically as the evolution from a traditional and theological society to new forms of epistemic, literary, civic and national communities, while often leaving aside failures and later contradictory transformations. The present essay offers an integrative study of modern humanism in late Ottoman and post-Ottoman contexts. The migration of Enlightenment humanism to the Middle East raised a wide range of expectations, projecting a new national or imperial organization within a harmonious diplomatic relationship with Christian Europe and the Americas. Yet, the more the revivalist and reformist projects evolved, the more they involved ethnic and religious conflicts and colonial intervention. This article illuminates the rise and fall of humanism in Middle Eastern contexts. Full article

The analysis delves into the conflict inherent within the thematic discourse surrounding the two tables as portrayed in Mark’s Gospel, with particular emphasis on the section concerning the multiplication of loaves of bread (Mk 6–8). Noteworthy is the conflict arising from the juxtaposition of Jewish and pagan individuals at a shared table. This theological tension finds resonance in the narratives presented by Paul in Galatians and Romans, albeit Galatians 2:9 intimates a seemingly facile resolution, a departure from the intricate portrayal in Mark’s Gospel. Mark’s narrative accentuates two salient dimensions: firstly, the ethnic substrate of the conflict, and secondly, its contextual specificity within the historical milieu of Syria after the Jewish war. The ethnic genesis of this conflict, as delineated in the accounts of Flavius Josephus, furnishes a background essential for comprehending the dual incidents of bread multiplication: the initial instance catering exclusively to Jews and the subsequent occurrence inclusive of both Jews and other disparate ethnic groups “from afar” (Mk 8:3). The spatial symbolism in the section pertaining to the multiplication of loaves may symbolically represent the heterogeneous composition of the recipients, thereby exacerbating the challenges inherent in reconciling conflicts rooted in ethnic diversity. Full article

In his 2018 survey of twenty-first-century American Judaism entitled The New American Judaism: How Jews Practice their Judaism Today, Jack Wertheimer references a 2015 Pew Research study that presupposes the secular-religion binary as the analytical metric for its determination that both the American public and American Jews are becoming less religious. Nonetheless, Wertheimer’s use of this analytical frame prohibits him from making sense of many details of the twenty-first-century American Jewish life that he seeks to describe. Indeed, any survey of the contemporary American Jewish scene is remiss if it does not discuss the rise of orthodox Jewish feminism, current trends towards substantial denominational change, and/or the emergence of a “post-ethnic” Judaism. Even so, recent historical-ethnographic accounts have outpaced analytical challenges to the secular-religion binary. Contemporary historians and ethnographers find themselves forced to choose between an analytically deficient model and a default rejection of analytical tools altogether. Arguably, the roots of the current impasse are derived from the influence of what scholars refer to as the secularization thesis. Therefore, to overcome this impasse, ethnographers and historians of American Judaism need access to a more refined categorical lens. In this essay, I argue that they may find the analytical support they need by turning away from the secularization thesis and turning toward far more complex accounts of the relationship between Judaism and modernity provided by the canon of modern Jewish thought. Such a turn yields an analytical category we may refer to as the “new secularity” which, when applied to studies in Jewish life in America (and potentially elsewhere) sheds light on communal realities that the secular-religious account misses. Full article