The White Negress: Literature, Minstrelsy, and the

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The Yellowknife Community Foundation was formed in 1993 to provide interested individuals and organizations with a means of supporting projects in the community for the enduring future. The chosen aluminium is suitable for both surfaces and at the same time provides this organic structure with solidity and a glow appropriate to its function in an urban, public and cultural context. Samuel's father, for instance, had two wives. Just as the Torah allowed access to God, Jesus now acted as that bridge, yet one that was not dependent upon man’s strict adherence.

Pages: 240

Publisher: Rutgers University Press (January 7, 2011)


Iterations of Loss: Mutilation and Aesthetic Form, al-Shidyaq to Darwish

A Simple Story

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Previously, the Israelite origin identified in the world's Jewish populations was attributed only to the males who had migrated from the Middle East and then forged the current known communities with "the women from each local population whom they took as wives and converted to Judaism". [15] Research in Ashkenazi Jews has suggested that, in addition to the male founders, significant female founder ancestry might also derive from the Middle East, with about 40% of the current Ashkenazi population descended matrilineally from just four women, or "founder lineages", that were "likely from a Hebrew / Levantine mtDNA pool" originating in the Near East in the 1st and 2nd centuries CE. [15] Points in which Jewish groups differ are the source and proportion of genetic contribution from host populations. [16] [17] For example, the Teimanim differ to a certain extent from other Mizrahim, as well as from Ashkenazim in the proportion of sub-Saharan African gene types which have entered their gene pools. [16] Among Yemenite Jews, the average stands at 5-10%, due to the relative genetic isolation of Yemenite Jews this is only a quarter of the frequency of the non-Jewish Yemenite sample, which can reach 35%. [16] In Ashkenazi Jews, the proportion of male indigenous European genetic admixture amounts to around 0.5% per generation over an estimated 80 generations, and a total admixture estimate around 12.5%. [11] The only exception to this among Jewish communities is in the Beta Israel (Ethiopian Jews); a 1999 genetic study came to the conclusion that "the distinctiveness of the Y-chromosome haplotype distribution of Beta Israel Jews from conventional Jewish populations and their relatively greater similarity in haplotype profile to non-Jewish Ethiopians are consistent with the view that the Beta Israel people descended from ancient inhabitants of Ethiopia who converted to Judaism." [18] [19] Another 2001 study did, however, find a possible genetic similarity between 11 Ethiopian Jews and 4 Yemenite Jews from the population samples. [20] DNA analysis further determined that modern Jews of the priesthood tribe — " Cohanim " — share a common ancestor dating back about 3,000 years. [21] This result is consistent for all Jewish populations around the world. [21] The researchers estimated that the most recent common ancestor of modern Cohanim lived between 1000 BCE (roughly the time of the Biblical Exodus ) and 586 BCE, when the Babylonians destroyed the First Temple. [22] They found similar results analyzing DNA from Ashkenazi and Sephardi Jews. [22] The scientists estimated the date of the original priest based on genetic mutations, which indicated that the priest lived roughly 106 generations ago, between 2,650 and 3,180 years ago depending whether one counts a generation as 25 or 30 years. [22] When Ashkenazi mitochondrial DNA was tested in a large sample, it was found that the four main female Ashkenazi founders had descent lines that were established in Europe 10,000 to 20,000 years in the past [23] while most of the remaining minor founders also have a deep European ancestry , source: Poetics of Becoming: Dynamic Processes of Mythopoesis in Modern And Postmodern Hebrew And Slavic Literature (Heidelberger Publikationen Zur Slavistik)

Third Solitudes: Tradition and Discontinuity in Jewish-Canadian Literature

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