The development of Israeli children's images of Jews and Arabs and their expression in human figure drawings.

The development of images of "a Jew" and "an Arab" in Jewish Israeli children who were 4-15 years of age was investigated by means of human figure drawings followed by the administration of questionnaires. The drawings were scored on structural and thematic variables. The questionnaires assessed beliefs and intentions. The hypotheses predicted a differential perception of in- and out-groups and peaks in negativity toward the out-group at preschool age and in early adolescence. Results indicate that, irrespective of age, Jewish Israeli children have generalized images of the two ethnic groups. Preschoolers expressed both positive biases toward the in-group and negativism toward the out-group. and early adolescents manifested mainly negative biases toward the out-group. Children in middle childhood and mid-adolescents manifested reductions in both in-group favoritism and out-group negativity.     

Good writers,bad Jews: the “Jewish Question” among Hungarian Jewish intellectuals of the interwar period

This paper investigates the perceived place of the Jewish writer in interwar Hungarian Jewish literature. Post-World War I Hungary suffered from the effects of a short-lived communist regime, and the Trianon Treaty by losing two-thirds of its territories and more than half of its population. Though previously Jewish communities had thrived in the country, these events caused resentment that manifested itself in the creation of anti-Semitic laws in 1920. Within this new context, assimilated liberal young Jewish writers posed the question of “what is a Jew,” reflecting on their Jewishness and Hungarianness at the same time and pondering about the value of each. They answered the question in their creative works, where they indirectly explored issues such as whether Jews are able to write Hungarian novels or whether only a Hungarian can do so; whether Jewish Hungarians could write Hungarian Jewish novels; whether Hungarianness and Jewishness are compatible or whether writing literature is preconditioned on identity. Through the lens of Aladár Komlós, this paper examines the way in which liberal and assimilated young Hungarian Jewish writers interpreted their place in Hungarian culture and society within the framework of these questions.     

Reactions to Receiving Assumptive Help: The Moderating Effects of Group Membership and Perceived Need for Help1

The present study examined how group membership and need for help, variables that can operate independently or in combination, can affect reactions to receiving help. Arab participants (n = 164) received or did not receive help from an in‐group member (Arab helper) or from an out‐group high‐status member (Jewish helper) when the task was described as easy or difficult, or when no information was given. As predicted, Arab participants who received assistance from a Jewish helper or received assistance on an easy task showed more negative reactions than did those who received assistance from an Arab helper or on a difficult task. The theoretical implications for disentangling intergroup and interpersonal influences on reactions to receiving help are considered.     

Jews and mental illness: medical metaphors, anti-semitism, and the Jewish response

The idea that Jews were prone to a specific set of illnesses is as old as the Middle Ages. In the nineteenth century the view that the Jew was especially prone to developing mental illnesses became an accepted part of medical discourse. Jewish doctors, too, believed this and had to evolve a means of dealing with their own potential madness.     

Tamara Dembo's European years: working with Lewin and Buytendijk

In this paper early work of the American rehabilitation psychologist Tamara Dembo (1902-1993) is brought to light. She was highly influenced by the concepts of Kurt Lewin's topological psychology, and she used the framework of topological psychology to analyze her investigations on animal behavior carried out with the Dutch zoopsychologist Frederik J. J. Buytendijk. These investigations have so far been ignored and are being described for the first time making use of archival materials.     

Farming the land on three continents: Bilu, Am Oylom, and Yefe-Nahar

Jewish agrarianization projects in Eastern Europe began in the late eighteenth century. This article compares three such movements that emerged in the Russian Empire: the colonization of the southern Ukraine that took place in the early decades of the nineteenth century, and, later, in the 1880s, the initiatives known as Am Oylom and Bilu. The founders of the colonies in the Ukraine combined the ideology of the Enlightenment with Russian imperial considerations, while the later movements were part of a radical Jewish avant-garde that aimed to create a “new” Jew, who would be a hardworking farmer and live in a cooperative community. Yet these visions could be realized only in a new land free of old, anti-Jewish political systems. Thus the place of social and economic rebirth would be “New Russia,” the United States, or Palestine, and regardless of location or time, the initiators of these enterprises all adopted a consistently productivist rhetoric. In addition, the settlement projects all unknowingly advanced the expanding colonialist interests of the governments of Russia, North America, and Palestine. A revised version of this paper was presented at the international conference “Beyond Eastern Europe: Jewish Cultures in Israel and the United States”, Rutgers University, March 2007.     

The “Jewish Knight” of Slobodka honor culture and the image of the body in an Ultra-Orthodox Jewish context

Scholarship on Ultra-Orthodox Jewish thought has traditionally assumed that the views of these communities derive from a struggle against the Jewish Enlightenment and Zionism, as well as against any values they identify as “modern.” This article challenges that assumption. Beginning with an examination of Ultra-Orthodox sources that present an image of the religious leader as the “ideal Jew,” the author then focuses on sources concerning the founder of the Slobodka Yeshiva in Lithuania. This rabbi intended his students to internalize “modern” norms found in the European honor culture of his time, while translating them into the language of Jewish Ultra-Orthodoxy. The author chooses to present his argument by tracing the image of the body in the Slobodka method, since it is precisely through the nexus of the body that Ultra-Orthodox Judaism was segregated from general European society and culture.     

Freud's Jewish identity,circumcision, and the theory of castration anxiety: problem or pride?

In this work the author reflects on the Jewish identity of Sigmund Freud. It is acknowledged that Freud, even though he seemed ambivalent towards Jewishness and even though anti-Semitism was omnipresent, not necessarily perceived his Jewish identity as problematic. Rather, it seems as if Freud had a positive Jewish identity, which was connected to profound knowledge in Jewish religion and tradition, even though he declared himself as a Godless Jew. Both his Jewish identity and his knowledge in Judaism seemed to have contributed to some of his insights into the human psyche. The impact of the traditional Jewish circumcision and the insights connected to the theory of castration anxiety are specifically discussed. The author suggests that Freud's positive Jewish identity, and the significance of circumcision, contributed to his insights into the prerequisites of human development and how we as individuals are shaped both by our interpersonal relationships and by the cultural context.     

The Khmelnytsky Uprising, the Image of Jews, and the Shaping of Ukrainian Historical Memory

This article traces how a stock image of the Jew developed in the early modern Ukrainian historical narrative. According to this image, the Jew was a rapacious, deliberate, and, at times, even independent exploiter of the Ukrainian people who lorded over them controlling and openly mocking the one true Orthodox faith. Elements of this image were present in the seventeenth century, but it solidified only in the late eighteenth, in the wake of a renewal of the Uniate problem, the continuing relevance of the Polish question, and, following the partitions of Poland, the emergence of a Jewish question. Since the same stock image was also present in Ukrainian folk culture, the article examines briefly this genre and its relationship to the written tradition. Finally, the article gives a few indications on how this early modern image entered into modern Ukrainian historical memory. Although, by the beginning of the twentieth century, leading Ukrainian intellectuals had rejected such a stereotype, its embodiment in Ukrainian historical memory would prove difficult to modify. This revised version was published online in June 2006 with corrections to the Cover Date.     

“JEWISH TRAFFICKING” AND LONDON JEWS IN THE AGE OF MIGRATION

There are excellent accounts of the Jewish response to “trafficking” in women for prostitution during the late nineteenth and early twentieth centuries, but recent analyses of the white slavery phenomenon have raised new questions. This article concerns the response of Jews in England, and specifically the motivations and activities of those who founded the Jewish Association for the Protection of Girls and Women (JAPGW). The JAPGW set the model for initiatives carried out by Jewish communities throughout the British Empire and was a primary contributor to internationalisation of the issue on the part of the League of Nations after the First World War. The JAPGW’s motivations were complex: they involved a particular religious outlook, the response to antisemitism and assumptions along lines of class and gender. In addressing “Jewish trafficking”, Britain’s established Jewish community sought to take ownership of what it meant to be a Jew in British society.     

The myth of the Jewish origins of philosophy in the Renaissance: from Aristotle to Plato

The myth of the Jewish origins of philosophy and science is an ancient tradition dating from the Hellenistic period. It originated with pagan scholars, as part of the Greek-Hellenistic myth of the eastern origins of wisdom. Hellenistic-Jewish scholars acquired this theme from them, developed it further and transmitted it to the Church Fathers. In time, this myth achieved great popularity among Jews, Christians, and Muslims. Aristotle’s prominence in medieval culture gave rise to traditions claiming that he studied with Jewish sages and was deeply impressed and influenced by Jewish books. Some of these traditions even maintain that he converted to Judaism, or was born a Jew. Although stories about the Judaized Aristotle continued to circulate, many accounts of the Jewish sources of Plato also began to appear in various forms among Christian and Jewish scholars. Stories about Plato proliferated especially following the decline of the Aristotelian-Averroist tradition, when kabbalistic-hermetic influences were first discernible in the writings of Ficino and Pico della Mirandola in the late Quattrocento.     

Maria Rickers-Ovsiankina: a Russian expatriate in America. A review of Rorschach Psychology

This article is a review and reassessment of Rorschach Psychology, edited by Maria Rickers-Ovsiankina. The various chapters in the book are written with an attempt to tie Rorschach conceptualization to academic psychology and to various theoretical approaches. A wide range of theories are considered, including a gestalt psychology approach, an experiential-phenomenological approach, and several psychodynamic approaches (e.g., Freudian and Jungian theory). In addition, information is included about Rickers-Ovsiankina's early life and background, and the contents of many of the individual chapters are described and evaluated.     

“Where are the Gothic Jewish women? On the non-iconography of the Jewess in the Cantigas de Santa Maria”

No distinctive symbol, costume, or physiognomy was devised for Jewish women in high medieval art, in sharp contrast to Jewish men, who from the late eleventh century were endowed with increasingly graphic—and virulent—marks of identity. This article attempts to explain this fact by comparing the outward appearance, narrative role, and ideological import of Jewish men and women in the Escorial Cantigas de Santa Maria. It argues that the caricatured male Jew epitomizes crucial aspects of Jewish “testimony” as articulated by high medieval theologians: its rigid obsolescence, its blind literalism, the severity and intractability of its law: qualities that female flesh was considered ill-suited to convey. To recognize the inability of the Jewish woman to embody Jewish ritual, exegesis, and law is not, however, to assert that this figure has nothing to say about Judaism. The other component of the doctrine of “Jewish witness”, which served to justify the continued presence of Jews within Christendom, insisted on protecting Jews who respected Christian primacy, and held out hope that they might ultimately turn to Christ. These are notions effectively embodied in the sign of the Jewish woman, whose face and body encode receptivity to dominance and potential for change. By mapping select aspects of Jewishness onto hyper-gendered images, the illuminations of the Cantigas model the ideal—punishment and conversion—while implicitly acknowledging the imperfect real, the necessary compromises of mundane co-existence, reflecting Alfonso?el?Sabio’s meticulously modulated Jewish policy*.     

How do teachers think about pluralism in a Jewish Community School?

Pluralism is a notion that regularly appears in education literature regarding social injustice or teaching for democracy. Over the last decade, a new type of Jewish Day School has emerged, the Jewish Community School. These Jewish Community Schools distinguish themselves by adopting pluralism as one of their core values. What is unclear is how teachers within such a school think about the notion of pluralism. This case study describes and analyses the way that members of a Jewish Studies faculty in one Jewish Community High School thinks about pluralism and the pedagogical implications of this thinking.     

IDENTITY,POLITICS AND HALAKHAH IN MODERN ISRAEL

The fierce debate over conversion to Judaism raging in Israel today has been fuelled by the Israeli Law of Return and the resulting immigration of large numbers of non-Jews to Israel from the Soviet Union. It has precedents, however, in earlier rabbinic literature. This paper traces the conversion debate from its Talmudic origins, through the nineteenth century halakhic polemic, to the present day. It demonstrates how the processes of secularization and nationalism that have affected the Jewish community have impacted on a changing balance in the roles of religion and nationalism in the definition of “who is a Jew” and “who is a convert?” It also shows how halakhic rulings are affected by social changes and how the ideologies of halakhic authorities impact their decisions.     

Identity Change Among Ethno-Religious Border Crossers: The Case of the Former Amish

The present study explores identity among the former Amish. While sociologists of religion have long been interested in religious identity, there has been less attention to religious identities among those who cross religious borders. Much of the literature suggests that individuals abandon former religious identities, including ethno-religious ones, when they join a new religious denomination (e.g., Sandomirsky and Wilson in Soc Forces 68:1211–1229, 1990; Sherkat and Wilson in Soc Forces 73:993–1026, 1995). While scholarship on the Jewish case challenges this assumption (e.g., Phillips and Kelner in Soc Relig 67:507–524, 2006; Sharot in Contemp Jew 18:25–43, 1997), research on other religious groups has largely overlooked these insights. This study extend insights from the Jewish case by examining holdover identities among the former Amish and comparing them with the former Ultra-Orthodox Jewish case, making use of Davidman’s (Becoming un-orthodox: stories of ex-Hasidic Jews, Oxford University Press, New York, 2014) research. Analysis of in-depth interviews with 59 former Amish adults reveals that, while those who have left the Amish no longer define themselves as religiously Amish, they do not abandon their Amish identities entirely. Instead, they reconstruct the meanings of their Amishness in varied ways in their non-Amish contexts. Comparison of these patterns with former Ultra-Orthodox Jews illuminates contextual factors, including the Amish practice of adult baptism and differing normative conceptions of Amish and Jewish identities, that contribute to variation in holdover identities across these cases. Altogether, these results suggest that ethno-religious identities are not mutually exclusive of other denominational identities and support the conceptualization of religious identities as complex, multilayered, and constructed in particular contexts in interaction with existing notions about religious groups.     

THE BLANK PAGE (FROM LAST TALES)

This essay explores the representation of the modern Jewish city in Palestine, envisioned in two fin-de-siècle futuristic tales: Theodor Herzl's Altneuland (1902) and Violet Guttenberg's A Modern Exodus (1904). Focusing on the northern port city of Haifa, transformed by the Jews from a poor Oriental town into a thriving Europeanized metropolis, both novelists employ the city's spatial, cultural, and human features to present radically different views concerning the national Jewish rejuvenation: for Herzl, it becomes a utopian triumph; for Guttenberg, a deplorable failure. Notwithstanding their different assessments of the Zionist vision, both authors share certain anti-Semitic assumptions about the nature of “the Jew” (greedy, intolerant, vulgar), which are inscribed into the urban space. Herzl's ideal Haifa is designed precisely to reform the diaspora Jew by introducing such modern urban measures that would render these detestable Jewish traits obsolete. Guttenberg's disordered city, in comparison, reflects an inability to alter the Jewish character: no wonder that London, not Haifa, becomes the final destination of her “Modern Exodus.”     

THE RETURN OF THE DEAD SOULS: THE GERMAN STUDENTS' MOVEMENT AND THE GHOSTS OF AUSCHWITZ

The intellectual history determined by the 1968 students' revolt sometimes appears as a ghost scene, emerging from the strong identification of the radical students with Jews and Judaism. This essay wishes to demonstrate the inner connection between the messianic political theology of the movement and the psychological effects of this over-identification, leading to a leftist anti-Semitism. While the revolutionary students saw themselves as the true successors of Jewish revolutionary messianism, they accused the real Jew, the one who settled in Israel, of being an imperialist traitor. The essay reconstructs the metamorphosis of these ghosts in a “phenomenology of the spirits” as a “Geistergeschichte” behind the official “Geistesgeschichte.” Against this pathological path the essay presents Jürgen Habermas's reflections on the ethics of memory as its best therapy.     

THE CONTRIBUTION OF WORLD JEWISH ORGANIZATIONS TO THE ESTABLISHMENT OF RIGHTS FOR JEWS IN MOROCCO (1956–1961)

The history of the Jewish community during the early years of Moroccan independence is a story of continuous and constant worries regarding an unclear future—as well as fears of possible impending disaster. During this period, the Jewish community was forced to deal with several critical questions, the answers to which would ultimately determine the future of Moroccan Jewry, as well as the future of individual Jews in the community. While the struggle for independence had been waged without much involvement on the part of the Jewish community, the removal of the yoke of colonialism presented each Moroccan Jew with various options, and the choice to be made between them was a fateful one—whether to seek personal and communal success within a democratic progressive country or to escape from the country out of fear of a possible disaster.     

American Rabbis in the 2000 Elections

The 2000 elections were watershed elections for the Jewish community. Joseph Lieberman, an observant Orthodox Jew, was nominated to be the Democratic vice presidential candidate and the events in Florida and New York highlighted the important role of the Jewish community in American politics. The 2000 elections were, therefore, a perfect time to assess the Jewish religious community's connection to politics. Although the central place of American Jews in the Democratic coalition has been long established and continued in 2000, the role of rabbis in maintaining that connection has not been explored empirically. We investigate how rabbis of the four great Jewish movements sustain Jewish political connections, asking: How do rabbis participate in politics, how do their political agendas resonate with their political action, how did they respond to Lieberman's candidacy, and what political information did they transmit to their congregations?