Search Results (117)

In late nineteenth-century Natal, members of the family of the missionary Bishop John William Colenso established relations with members of the Zulu royal family that were recognised as ties of kinship, mutually acknowledged by the reciprocal use of kinship terms between the two families. The Colenso family played a part in the struggle to defend Zulu sovereignty in the face of a colonial government intent on undermining the Zulu nation by diminishing the authority of the Zulu King. The visit by the Zulu king, Cetshwayo, to Queen Victoria in 1882 was seen by subsequent generations of Zulu as evidence of a connection between the British and Zulu royal families. While in exile on the island of St Helena, through adopting western dress and lifestyle, Cetshwayo’s son, Dinuzulu, sought to model his family on the British royal family. Bishop Colenso’s daughter, Harriette, played a role in facilitating this image, appearing as if a matriarch of Dinuzulu’s family in photographs which were perhaps intended to compare the two royal families, while also conveying a strong message that succession to the throne was secured by heredity, a message conveyed in representations of the British royal family from the sixteenth century to the present. Full article

Dvora Baron’s “Ogmat Nefesh” exemplifies the complexities of early 20th-century Jewish multilingualism, offering distinct Hebrew and Yiddish versions of the story to explore intersections of gender, ideology, and identity. This paper draws on theoretical frameworks from Harshav’s concept of the “language of power”, Miron’s notion of “amphibianism”, Even-Zohar’s polysystem theory, and Brenner’s “lingering bilingualism” to examine how Baron’s bilingual authorship shapes her narrative strategies and critiques systemic inequities. Through close readings of key passages, it analyzes how her linguistic choices influence character portrayal, narrative tone, and thematic emphasis across the two versions. Situating “Ogmat Nefesh” within the historical contexts of Eastern European and Palestinian Jewish communities, the study also considers Baron’s engagement with Zionist and diasporic frameworks and her feminist critique of patriarchal structures. Finally, Baron’s personal experiences of exile and literary seclusion further illuminate the interplay between individual circumstances and cultural production in her work. By engaging with secondary scholarship and feminist perspectives, this study highlights Baron’s contributions to early 20th-century feminist writing and her enduring relevance to debates on multilingualism and cultural identity in Jewish literature. Full article

Since the beginning of the 21st century, studies on “cultural trauma” have pushed Hebrew Bible exegesis in new directions. Although its initial focus was on the period of the Babylonian exile (6th century BC), after 25 years of research, this novel framework has shown its fruitfulness when reading a range of literature: poetic and prophetic literature, as well as narratives of sexual violence. Trauma studies also engage an inspiring dialogue with other disciplines that are already well established in biblical exegesis, such as feminist scholarship. The aim of this article is twofold: on the one hand, we will introduce the concept of “cultural trauma” and the main features that characterise the narratives responding to cultural trauma. On the other hand, we will present the main contributions of this frame of reference to recent Hebrew Bible research and the concrete contributions to a text as disturbing as the sacrifice of Jephthah’s daughter in Judges 11:29–40. Full article

The Second Vatican Council and its Decree Orientalium Ecclesiarum played a significant role in the life of the Ukrainian Greek Catholic Church. Vatican II became a moment of unity as all the Ukrainian Greek Catholic bishops, including the newly released from exile Josyf Slipyj, gathered in Rome. The bishops had the unique opportunity to form a synod of bishops of the Ukrainian Greek Catholic Church. This synod would help to unite the UGCC faithful scattered around the world into one ecclesial structure and preserve their Eastern Catholic identity in the diaspora. The laity, theologians, and most bishops were in favor of convening the UGCC synod of bishops. However, many challenges arose after the council, as the Vatican Curia did not allow the Ukrainian bishops to form a synod. The decree Orientalium Ecclesiarum brought a new perspective to the understanding of the Eastern Catholic Churches and their ecclesiology. The decree was actively used in UGCC discussions to support the convocation of a UGCC synod. Unfortunately, the Vatican did not confirm the legal character of the document, and its canonical power with respect to the UGCC synod was questioned. This paper will analyze the discussions and argumentation of the Ukrainian patriarchal lay movement, theologian Victor Pospishil, bishops, the Roman Curia, and their role in the convocation of the UGCC synod in 1980. Full article

The present study looks at how gentilics, usually attested in traditional biblical topoi from the Pentateuch, are re-contextualized in Ezekiel to provide a mental map of the peoples of the known Earth during the Exilic period. The basic constituents of Ezekiel’s mental map of foreign peoples recall some of the configurations known from the Babylonian mental map tradition. One known iteration of the latter is the Babylonian World Map (BM 92687). The document presents several interesting features as to how mental maps are formed in the Babylonian context. Its composition may date back to the late eighth century BCE. It is an iteration of the Babylonian mental map with a unique unmarked epicentre. Furthermore, it was probably impressed on clay on the occasion of a military campaign or itinerant work concerning specific toponyms in southern Babylonia. Finally, it was copied for scribal purposes in the Neo-Babylonian period. The present study proposes that these dynamics of the Babylonian mental map help understand Ezekiel’s mental map of foreign peoples. Aspects of Ezekiel’s mental map owe to an older Hebrew tradition partly known from the Pentateuch, although it is a unique iteration for Ezekiel’s oracles against the nations with historical references to the Exilic period. Jerusalem is the epicentre. Two main rings of foreign peoples encircle Jerusalem. The first circle comprises Judah’s neighbours from the east, south, west, and northwest. The second circle picks up from the northwest going up the coast, then south to Egypt, and finally east and northeast with Gog of Magog. Ezekiel concludes with the Temple Vision confirming Jerusalem’s central position. This case study implies that Ezekiel encountered and independently adapted aspects of the Mesopotamian mental map. Comparisons such as the one attempted here can illustrate the potential of ancient Near Eastern intertextuality and cultural hybridity. Full article

The Ukrainian Greek Catholic Church was officially liquidated by the Soviet authorities at the L’viv Pseudo-Council of 1946. However, the clergy and faithful who remained loyal to their Church formed an underground church structure. In the late 1950s and early 1960s, the underground Greek Catholics had special hopes for the revival of the UGCC. This was due to the easing of repression in the USSR after Stalin’s death and the preparation and convening of the Second Vatican Council. It was at this time that Pope John XXIII managed to secure the release of the head of the UGCC, Metropolitan Josyf Slipyj, who had spent 18 years in the Soviet labor camps and exile. At that time, many suspicions and accusations arose among the clergy and faithful of the underground UGCC due to insufficient information about the actions and decisions of the Council. In those years, a movement emerged that later grew into an apocalyptic sect (“Pokutnyky”). Ecumenical talks between the Vatican and the Russian Orthodox Church, the issue of patriarchal status for the UGCC, ritual disputes, and so on also caused a lot of discussion among the Greek Catholics in Ukraine. This paper is an attempt to provide a better understanding of the perception of the Vatican II decisions by underground Greek Catholics within their struggle for the existence and revival of their Church. Full article

This article examines the Muslim Brotherhood’s strategic framing of democracy and human rights in Egypt following the 2013 military coup, contributing to scholarship on the movement’s adaptation to repression and political exclusion. Employing framing analysis, this study analyzes official statements from Ikhwanonline from 2015 to 2024, when the old guard regained control over the organization’s messaging, in order to explore how the movement operated to reclaim political legitimacy amid repression, exile, and internal fragmentation. The findings indicate that despite the failure of its strategic commitment to democracy as a pathway to political dominance—culminating in its ousting—the old guard continues to espouse this framework. The movement frames its predicament and struggle as part of the Egyptian people’s broader fight against oppression and authoritarianism. This rhetorical continuity persists despite internal divisions and reformist calls for a more proactive approach, highlighting the movement’s reliance on established discursive strategies not only to confront regime repression but also to avoid engaging with questions of institutional reform. Full article

This article examines the complex process of establishing a unified structure for the Ukrainian Greek Catholic Church (UGCC) within the post-World War II diaspora, focusing on the formation of the Bishops’ Conference and the concurrent pursuit of the recognition of patriarchal status. Building on earlier inter-diocesan meetings, efforts to create a coordinating body for the dispersed UGCC episcopate gained momentum in the 1950s, culminating in the establishment of the Episcopal Conference. However, these conferences progressively revealed significant internal disagreements, particularly concerning the scope of the Conference’s authority and its relationship with the Roman Curia. The release of Josyf Slipyj from Soviet imprisonment and his subsequent exile in Rome, coupled with the proclamation of the Decree on the Eastern Catholic Churches, dramatically altered this dynamic. Slipyj’s advocacy for ritual jurisdiction clashed with the Roman Curia’s desire for centralized control and the divergent views of individual bishops. Significantly, the growing activity of the laity, characterized by persistent demands for autonomy and patriarchal status, and fueled by disillusionment with Vatican policies, played a crucial role in shaping the UGCC’s trajectory. This analysis underscores the intricate interplay of canonical, political, and personal factors that influenced the UGCC’s attempts to forge a coherent identity and assert its rights in the post-war diaspora. Full article

This article examines Rabbi Moshe Avigdor Amiel’s concept of “Torah and Work” (Torah va’avoda) as a central tenet of Religious Zionism. Rabbi Amiel, a prominent ideologue of the Mizrahi movement who served as Chief Rabbi of Tel Aviv (1936–1945), viewed the integration of spirituality and materiality as representing complete Judaism. Using Hegelian dialectics, Amiel explained his approach: the thesis (spirit) and antithesis (matter) unite to form a synthesis (complete Judaism). He argued that exile transformed Jewish identity from a multidimensional biblical identity to a one-dimensional rabbinical identity focused solely on spirituality. Religious Zionism aimed to restore Judaism to its original completeness. Amiel criticized both ultraorthodox Jews who embraced only the spiritual aspect (Torah) and secular Jews who embraced only the material aspect (work), asserting that only “the complete matter, not half the matter” represents authentic Judaism. He boldly claimed that partial perspectives constitute idolatry. The article explores Amiel’s position on “Hebrew labor”, which he viewed as a national commandment without limitation, contrary to the ultraorthodox view that restricted it to charity considerations. His relationship with labor movements and socialism is also examined—he identified commonalities between Judaism and socialism while highlighting fundamental differences. In 1938, Rabbi Amiel established “Hayishuv Hahadash”, Israel’s first yeshiva high school combining religious and secular studies, as a practical manifestation of his vision of complete Judaism integrating Torah and work. Amiel’s critical stance toward various groups—including Religious Zionism, ultraorthodoxy, and secular Zionism—stemmed from his commitment to revitalizing biblical Jewish identity that harmoniously combines Torah study and productive labor. Full article

This essay elucidates Chronicles’ puzzling presentation of Yhwh’s position in the universe. While Chronicles affirms Yhwh’s sole authority, it also describes his presence among other deities. Instead of seeing this as a tension, this essay argues that the book serves a didactic function, warning against syncretism. Ancient Israelites’ beliefs, recorded in the Hebrew Bible, often replaced God’s position with idols or served them simultaneously while professing their trust in Yhwh, despite his explicit prohibition against other gods. The Yehud community found itself in a similar situation, facing Persian influences. Under these circumstances, the book attempts to bridge the gap between the readers’ learned knowledge and intuitive understanding so they may acquire an appropriate perception of Yhwh. Readers of Chronicles who possess adequate knowledge of authoritative texts are expected to heuristically deduce that they cannot worship Yhwh and other gods simultaneously; thus, they should turn away from idols and devote themselves solely to God. Through this process, Chronicles reinforces Yhwh’s uniqueness and encourages the post-exilic community to align their worship with monotheistic devotion. Full article

Evangelical immigrants from the Global South have a high degree of confidence in their own ability to start a business in the UK, and they report a significant amount of entrepreneurial engagement within their communities. This article explores how these Christians developed their skills and dispositions, how they are launching businesses in the UK, and—most importantly—how the action of God can be perceived through their experiences. The author constructs a metanarrative which begins in the Global South. Through their encounter with evangelical faith, women and men are developing the ‘spiritual capital’ that has historically been proven to foster entrepreneurship. In many instances, however, this potential for success lies latent in a societal context that hampers and threatens entrepreneurial enterprise. The story then shifts to the UK. When these evangelicals immigrate, many find success in business as they choose to put their spiritual capital to work. It is here argued that the actions of God can be discerned within this story. In the same way that God acted in Biblical times to raise the helpless and to bless exiles in a foreign land, so he seen by his people to be working today. Full article

This paper proposes that William Cowper’s Olney Hymns (1779) instantiate a curious form of modern belief. Cowper’s hymns are riddled with personal confessions of doubt, unbelief, and a sense of exile from the broader Christian church. At the same time, the public nature of his hymns—an emergent genre in eighteenth-century England—placed such private misgivings in a communal context. As congregations collectively sang their individual doubts, those doubts were transformed into tentative affirmations of faith. To believe meant one first had to admit his or her unbelief, joining voices with those who likewise declared that they, too, lacked faith and did not belong in God’s church. This sense of exile was abiding for Cowper, and his hymns thereby suggest that a crucial aspect of faith and communal religious identity is Christians’ insistence that they can never quite believe what it is they are singing. Belief is, therefore, inextricably tied to a sense of belonging with those who do not belong. Full article

Background: Anisakis allergy has been increasing, and the diagnosis of it is based on specific serum IgE detection. Recently, the IgE-crosslinking-induced luciferase expression (EXiLE) test has been proposed as convenient tool for detecting functionally specific IgE antibodies. Here, we investigated if the EXiLE test is a useful tool in the diagnosis of Anisakis allergy. Methods: HuRa-40 cells were sensitized using six serum types from three patients with Anisakis allergy at the time of the initial test and after 6–12 months. Thereafter, various concentrations of Anisakis worm protein (AWP) were reacted to measure the degree of EXiLE. The degree of EXiLE was compared with Anisakis-specific IgE antibody levels measured by the CAP-FEIA method, and the IgE-antibody-binding protein profile was examined using IgE immunoblotting. Results: The results showed a good correlation between the CAP-FEIA values and EXiLE obtained with 5 μg/mL of AWP (R = 0.91, p < 0.01), a strong response on IgE immunoblotting in the region containing proteins weighing ≥40,000 Da. In addition, after the onset of Anisakis allergy, the degree of serum EXiLE decreased in two patients whose Anisakis-specific IgE antibody levels decreased over time but increased in one patient whose specific IgE antibodies increased after repeated antigen sensitization. Conclusions: Based on these data, the AWP-induced EXiLE test seemed to be useful and convenient for the diagnosis of Anisakis allergy, supplementing specific IgE determinants. After allergy onset, the use of this method to observe changes in specific IgE levels over time may be important for predicting the risk of recurrence. Full article

The impact of the Reformations, in Switzerland and elsewhere, on the regulation of sexuality has been extensively researched in recent decades. Laws against adultery and premarital fornication were strengthened and promulgated, leading to the decline of the late-medieval public brothel. However, the impact of these theological, legal, and institutional changes on the women who engaged in transactional or commercial sex outside of marriage has been harder to capture. Even the authorities’ definitions of such women remain difficult to pin down: were they viewed as promiscuous sinners to be punished, laborers in a dishonorable profession, poor vagrants to be exiled, or all or none of the above? This paper first discusses the historiography of prostitution to show how previous research terminology and definitions of the phenomenon are insufficient for the early modern context. It then analyses a case study from sixteenth-century Zurich in which different understandings about premodern prostitutes coexisted, intersected, and conflicted with the argument that these individuals were conceived of in terms of authorities’ fears rather than a specific set of characteristics. Full article

In this study, we documented two relict traditional Palestinian orchards; one was abandoned following the 1948 war when the farmers were exiled to Lebanon and the second was tended by farmers up until the early 1970s. The orchards examined are located in two different Mediterranean phytogeographic regions, one in the hilly Upper Galilee and the other on the slopes of Mount Carmel in the hinterland of the Mediterranean coast. We found differences in the species composition and spatial layout of trees in each orchard which followed the dictates of the geographic settings, demonstrating the farmer’s knowledge of their environment. We discuss the importance of these orchards as part of the heritage horticultural systems of the region and explore possible measures that can be taken to preserve this unique historical arboricultural landscape and ways to empower local, traditional knowledge in promoting awareness for the conservation and preservation of heritage horticulture. Full article