Jewish pioneers on Canada’s prairies: The Lipton Jewish agricultural colony

This article offers a detailed analysis of the forces that shaped the Lipton colony in its 50-year existence, one of several dozen attempts to establish Jewish agricultural settlement on Canada’s Western prairies. Comparing both the particularities and the common features of Lipton with those of other colonies will allow strengthening some of the commonly accepted generalizations regarding these colonies, while at the same time showing other assumptions to be questionable or even myth. * A detailed discussion of the Jewish agricultural colonies in Western Canada may be found in Yossi Katz and John C. Lehr, The Last Best West: Essays on the Historical Geography of the Canadian Prairies (Jerusalem, 1999). Other sources discussing the colonies and the reasons for their establishment and ultimate disappearance are: Louis Rosenberg, “Jewish Agriculture in Canada” YIVO Annual of Social Sciences 5 (1950), 205–215; Louis Rosenberg, Canada’s Jews: A Social and Economic Study of the Jews of Canada in the 1930s (Montreal, 1931); Abraham J. Arnold, “The Contribution of the Jews to the Opening and Development of the West” Transactions of the Manitoba Historical Society Series 3 no. 3, (Winnipeg, 1968–’69).     

The typology of the converso in Isaac Abravanel’s biblical exegesis

Isaac Abravanel commented on conversos in the course of his writings. There is an uncanny resemblance between what he writes and documents produced by the Inquisition that present conversos as at least ambivalent about their new religion and sometimes even ironic in their expressions. While reserving judgment about the verisimilitude of the Inquisitional text, it is clear that this picture of ambivalence suited Abravanel—nor was he alone in adopting it—who wished to view conversos as integral to the Jewish collective and its fate. They would return to Judaism to fulfill their role in the history of redemption in the times of the Messiah.     

Arnold W. Brunner and the new classical synagogue in America

Arnold W. Brunner (1857–1925), Albert Kahn (1869–1942), and other Jewish architects played an important role in reviving the classical style for American synagogue design at the turn of the twentieth century, putting their stamp on American Jewish identity and American architecture. The American-born Brunner was the preferred architect of New York’s Jewish establishment from the 1880s until his death. He adopted the classical style with his third New York synagogue, Congregation Shearith Israel, dedicated in 1897, and then championed the style in his extensive public writing about synagogue design. The classical style was subsequently widely accepted nationally by Reform congregations, especially in the South and Midwest. Classicism was a mediating device, and served as a new emblem of religious and civic identity. Mixing a variety of architectural and cultural traditions, Jewish architects and their patrons created a bridge between Judaism—or Jewishness—and Americanism.     

Abravanel in Italy: the critique of the kabbalist Elijah Hayyim Genazzano

Among many uncharted vistas of scholarship on Isaac Abravanel, a comprehensive account of his scholarly afterlife seems especially distant. This essay illustrates the possibilities latent in the study of Abravanel’s reception-history by investigating a sharp critique of Abravanel composed in his lifetime. Its author was a Tuscan kabbalist, Elijah Hayyim ben Benjamin of Genazzano (c. 1440–c. 1510), who studied with the renowned talmudist and kabbalist, Benjamin of Montalcino, and engaged in a disputation with a Franciscan friar, Francesco d’Acquapendente. The critique, which appears in Elijah’s ’Igeret ḥamudot (an epistolary tract sent to Benjamin of Montalcino’s son David), comprises such central themes of medieval and early modern Jewish thought as aggadic authority, prophecy’s relationship to human perfection, and philosophy’s relationship to Kabbalah. It unexpectedly serves as the main exhibit in Elijah’s larger argument regarding the limits of the human intellect and of truths arrived at by way of philosophic “speculation.” After surveying Abravanel’s exegetical monograph ‘Aṭeret zeqenim, the immediate object of Elijah’s wrath, the essay investigates the conceptual components of Elijah’s critique. It concludes by seeking to explain the thoroughly baneful image of Abravanel that Elijah presents despite the significant spiritual sensibilities and intellectual points of contact these two thinkers shared. The key appears to be differences between Elijah’s Italian religious-intellectual context and the Ibero-Jewish tradition that shaped Abravanel. The essay argues that differences in their formative intellectual contexts, coupled with the genuinely elusive character of Abravanel’s religious thought, are among the things that kept the type of Sephardic traditionalism that Abravanel represented—elements of which Elijah ought to have applauded—hidden from Elijah’s view.     

Elijah Levita: a Jewish Hebraist

Elijah Levita’s (c. 1469–1558) study of Hebrew was part of the longtime Jewish occupation with the language of Scripture. Yet much of Levita’s scholarship was at odds with prior Jewish approaches to Biblical language and the transmission of the Biblical text. In his many works, Levita provides a critical account of the development of Hebrew, Aramaic, and the masoretic scribal traditions. This article examines the relationship between Levita’s critical approach to the Bible and the Christian context within which he worked. With the rise of Christian Hebraism, an increasingly sophisticated and sustained discourse on Hebrew developed outside of Jewish circles. This created an alternative setting within which Levita could produce scholarship that challenged prior Jewish notions of language and the Bible. The viability of Levita’s scholarship was no longer contingent on Jewish reception alone, allowing him to express critical ideas without fear of internal censure and without assuming the hermeneutical posture typical of pre-modern Jewish scholarly expression. This article has benefited from conversations with advisors at Columbia University and with colleagues at the Graduate Theological Union in Berkeley. In particular, I would like to thank Wim Smit (z”l) and Jennifer Greenfield for shaping my studies of early-modern European intellectual life and my colleague Naomi Seidman for helping me to better tell the story. Thanks to Kenneth Stow, Arthur Lesley, and unnamed third and fourth readers of this essay for their helpful suggestions.     

Technological Knowledge among Non-Literate Ethiopian Adults in Israel

Ethiopian Jewish immigrants in Israel are one of the most ancient communities in the world, one that has been detached from the known Jewish world for about 2,500 years. Throughout this very long period of isolation, the Ethiopian Jewish community maintained Jewish tradition and dreamed over the centuries to unite with the rest of the Jewish world and immigrate to the Jewish state—Israel. But this transition occurred within a short time from an agrarian society in Ethiopia (traditional culture) with an oral culture to a knowledge society in Israel (modern culture) with a written culture. Most studies that examine cultural transition focus on anthropological, sociological, and cultural aspects; but there are nearly no studies that examine the technological knowledge of non-literate populations. The purpose of this study is to examine and characterize technological knowledge among this population—the case of Ethiopian non-literate immigrants in Israel. The study involved in-depth interviews to examine technological knowledge through using technological appliances in their everyday life, assembly of two simple technological systems, and a home technology profile compared to the general population in Israel. Participants included 50 non-literate Ethiopian immigrants between the ages of 40–60. The results of our study are surprising in that we have shown that non-literate immigrants adapt to a technology-rich environment at an average degree with respect to the general population in Israel. Also, comparing technological knowledge between traditional and modern cultures shows participants’ wide range of knowledge without ability to read and write. Illiteracy does not preclude the development of knowledge in general, technological knowledge particularly, and does not prevent non-literate populations from acquiring knowledge in a new environment.     

Blond, tall, with honey-colored eyes: Jewish ownership of slaves in the Ottoman Empire

Hundreds of Hebrew written sources, dozens of official decrees, judicial records (sijillat), and reports of European travelers indicate that slaveholding – particularly of females of slavic origin – in Jewish households in the urban centers of the Ottoman Empire was widespread from the sixteenth to the nineteenth centuries. This halachically and legally problematic habit was an unparalleled phenomenon in any other Jewish community in the early modern period. The presence of slaves in Jewish households effected family life in many ways. I dealt with two of them: The first is cohabitation of Jewish men with female slaves, usually non-Jewish, who in effect served as their concubines and bore them legitimate children; the second is marriage with manumitted slaves who converted to Judaism and became an integral part of the community. These phenomena attest once again to the great extent to which Jewish society and its norms and codes were influenced by Muslim urban society, and the gap between rabbinic rhetoric ideals and the dynamic daily existence of Jews from all social strata. Research for this article was carried out during my postdoctoral fellowship as a Mandel Scholar at the Scholion Interdisciplinary Research Center, the Mandel Institute of Jewish Studies, the Hebrew University of Jerusalem. The article is based on a lecture delivered at a conference in honor of Prof. Amnon Cohen in June 2005 at the Ben-Zvi Institute, Jerusalem; and in Ankara, Turkey, in October 2005. I thank Prof. Kenneth Stow for his kind and friendly guidance.     

From landsmanshaften to vinkln: Mediating community among Yiddish speakers in America

Vinkln (“corners”) in America have spread since the 1970s as an organizational strategy by Yiddish-speaking, non-pietistic, East European Jewish immigrants, many of whom have a Holocaust experience. The vinkln provide a privatized, immersive experience for Yiddish language and culture as a way to offer community identity to Yiddish speakers within the wider Jewish community. They arose out of landsmanschaften, or “hometown associations,” in the early twentieth century, but the vinkln function to ritually reproduce culture rather than offer mutual aid based on old-country affiliation. Although secularized, the organized social structure and performed communication of the vinkln invoke rituals and roles of Jewish religious services from traditional community experience. They displace old-country affiliations with pronounced loyalties to Israel and America, although the location of Yiddish in performance is often centered in Poland. The vinkln mediate community by suggesting cultural reproduction even as the bonds of language and society among Yiddish speakers are weakening. Its symbols and associations are restricted to an elderly age cohort, and therefore not likely to perpetuate the very culture that its organizers purport to preserve. It is differentiated from other structures of Yiddish conservation and appreciation such as Internet networks and community center conversation groups. This revised version was published online in June 2006 with corrections to the Cover Date.     

An Atlantic Jewish republic of letters?

Atlantic port Jews began publishing English-language periodicals, pamphlets, and books during the 1840s as a means to advance an enlightened, observant form of Judaism, identified in large part with Sephardic rather than Ashkenazic religious culture and history. Three of their Jewish periodicals, the Voice of Jacob, edited by Jacob Franklin, Morris Raphall and David Aron de Sola and published in London, the Occident and American Jewish Advocate, edited by Isaac Leeser and published in Philadelphia, and the First Fruits of the West, edited by Moses N. Nathan and Lewis Ashenheim, and published in Kingston, Jamaica, provide historical evidence of the persistence of Atlantic port Jewish networks of commerce, communication, kinship and community well into the Victorian era. Publishing in a non-Jewish vernacular, and printing almost entirely in a non-Hebrew alphabet, this new “Atlantic Jewish republic of letters” did not however represent a secularizing trend. Rhetorically, ancient Jewish wisdom was invoked as the foundation, not the antithesis, of progress. The primary forces against which these editors, authors, and translators were reacting were religious, not secular in nature, namely Christian proselytizing and Jewish religious reform. Their self-conscious, programmatic activities led to the establishment of new kinds of enlightened religious educational institutions. Taken together, these phenomena constituted an Atlantic haskalah. I offer here my deep thanks and appreciation to Jonathan Karp, David Ruderman, Lois Dubin, and Kenneth Stow for their close readings and criticisms of earlier versions of this paper.     

After the Shoah: Continuity and change in the postwar Jewish community of the Netherlands

The Dutch Jewish community is part of Western European Jewry and as such is part of what Bernard Wasserstein describes as the vanishing Diaspora. The community is one of Europe's smallest and it was also the Western European Jewish community most heavily damaged by the Shoah; it lost 75% of its population. It is surprising that the community still exists. It has gone through many changes, most notably in the 1960s. Progressive Judaism and the Lubavitcher Habad movement have made considerable inroads in the religious community, but the population has become largely secular, and new secular Jewish networks have been established. Dutch Jews have redefined their identity, shifting from “Dutchmen of the Israelite religion” to “Jews” or “people with a Jewish background,” belonging to a social and cultural minority. A small population exchange has taken place between Israel and the Netherlands. The brief baby boom after the Shoah and the newly formed networks outside the religious framework have revitalized the community. But most Jews in the Netherlands are married to non-Jews, and in spite of unique efforts to integrate the Israelis into the community, the future seems uncertain. This revised version was published online in June 2006 with corrections to the Cover Date.     

Complementarity cannot resolve the emergence–reduction debate: Reply to Harré

Rom Harré thinks that the Emergence–Reduction debate, conceived as a vertical problem, is partly ill posed. Even if he doesn’t wholly reject the traditional definition of an emergent property as a property of a collection but not of its components, his point is that this definition doesn’t exhaust all the dimensions of emergence. According to Harré there is another kind (or dimension) of emergence, which we may call—somewhat paradoxically—“horizontal emergence”: two properties of a substance are horizontally emergent relative to each other if they cannot be displayed in the same conditions. Contrary to vertical emergence, horizontal emergence is a symmetrical relation. Harré endorses horizontal emergentism. I argue that this position faces a principled difficulty: it makes it impossible to bind different horizontally emergent discourses in an interesting way. Physics and biology for example become “island” discourses, each speaking of a distinct kind of entities. The only way to ensure that two different discourses can relate to the same entity is to reintroduce verticality into the picture.     

Nothingness and the Human Umwelt

In the paper I argue that the great impact of empiricism on psychology and the enclosed dualist agenda traps psychological phenomena into subjectivism. By discussing the phenomena of nothingness in biological and cultural life it is argued that meaning must be considered as a phenomenon that represents both a fit and a misfit of the individual with the environment. By stressing the overall presence of nothingness phenomena it is argued how the reduced ontology of empiricism—and its blindness to relations and transformations out of which meaning grows—should be overcome. In human cultural life, transformations are constitutive and ongoing changes are being produced to make sure that continuity as well as discontinuity will happen. The analysis of especially one case—the removal of an Amish school after a shooting episode—serves to prove how meaning grows out of cultural processes as people produce their own conditions of life. From a cultural-ecological point of view, analyzing meaning at the level of individual phenomenology, hence, means analyzing the ‘total psychological situation’ (legacy of Kurt Lewin). This may for instance include analyzing how people live, what they consider important and worth preserving, what must be changed, what are their core values and how do institutional arrangements contribute to keeping up that which is valued or to changing that which is not, etc. Meaning may be viewed the lived-out experience—the domain of self-generativity in human life.     

Warrant without truth?

This paper advances the debate over the question whether false beliefs may nevertheless have warrant, the property that yields knowledge when conjoined with true belief. The paper’s first main part—which spans Sections 2–4—assesses the best argument for Warrant Infallibilism, the view that only true beliefs can have warrant. I show that this argument’s key premise conflicts with an extremely plausible claim about warrant. Sections 5–6 constitute the paper’s second main part. Section 5 presents an overlooked puzzle about warrant, and uses that puzzle to generate a new argument for Warrant Fallibilism, the view that false beliefs can have warrant. Section 6 evaluates this pro-Fallibilism argument, finding ultimately that it defeats itself in a surprising way. I conclude that neither Infallibilism nor Fallibilism should now constrain theorizing about warrant.     

Can Population-Based Carrier Screening Be Left to the Community?

As more genes and mutations are identified in diseases for which particular populations are at increased risk, it is becoming more important to address the social interface between communities and carrier screening. While disproportionately targeted in genetic research, the Orthodox Jewish community often shies away, due to social and religious constraints, from genetic testing and counseling offered by the public health system. The solution is provided by Dor Yeshorim—a program which has become for many a prototype for the successful merging of modern reprogenetic screening and traditional communities. My commentary focuses on the gaps between the rationale and practice of Dor Yeshorim, and the implications of these gaps regarding the trade-off involved in leaving carrier screening to the community. I conclude with a set of questions raised by the implications of the unintended consequences of community genetics.     

Iona College Community Centered Family Health History Project: Lessons Learned from Student Focus Groups

The Community Centered Family Health History project was initiated to create accessible family health history tools produced by and for the community. The project goal was to promote increased community engagement in health education by encouraging conversations among family members that would translate knowledge of family health history into healthy lifestyle choices. As one of seven community partners, Iona College participated in customizing and beta-testing the Does It Run in the Family? toolkit. Twenty-nine college students were engaged to recruit three relatives related by blood to provide feedback on the utility of the toolkit. The toolkit consists of two booklets—“A Guide to Family Health History” and “A Guide to Understanding Genetics and Health”—explaining the importance of knowing and talking about health within the family as well as basics about how conditions are passed down through generations. Twenty-two of the twenty-nine students participated in focus groups to discuss their reactions to participation in the project. Students in the focus group reported that the study participants—students and their family members—found the toolkit to be user friendly and the experience a valuable one that prompted many to take positive steps toward good health.     

The Three Selves of Adulthood: Cultural Conceptions of Self Among Oriya Hindu Women

This essay examines the cultural conceptions of self among Oriya Hindu women who live in the temple town of Bhubaneswar in Orissa, India. It explores the temporal dimension of these conceptions during adulthood. While Hindu understandings about the relative permeability of the human body and its potential for transformation lead to an interdependent conception of the self, each of the three phases of adulthood—young adulthood, mature adulthood and old age—produces its own particular variant. The particularity of each variant derives from the cultural meanings attached to each life-phase and the social context of these women’s lives. The critical variable appears to be the predominant goal of each life-phase. The goals of assimilation in young adulthood, dominance and centrality in mature adulthood and coherence in old age lead to an interdependent conception of the self that changes, during the course of adulthood, from ‘emergent’ to ‘encompassing’ to ‘non-interdependent’.     

Why open content matters

Knowledge must forever govern ignorance, and a people who would be their own governors must arm themselves with the power which knowledge gives. Popular government, without popular information, or the means of acquiring it, is but a Prologue to a Farce or a Tragedy—or perhaps both.—James Madison, 1815 Bryan Pfaffenberger teaches in the Department of Technology, Culture, and Communication at the University of Virginia where he specializes in cyberlaw, intellectual property and other social aspects of information technology. He is also the author of several trade and reference titles, including Webster’s New World Dictionary of Computer Terms, 9th ed. (Hungry Minds) and Computers in Your Future, 4th ed. (Prentice-Hall). He may be reached at bp@virignia.edu or via the web at: 〈www.people.virginia.edu/~bp〉.     

Do sheep (<Emphasis Type="Italic">Ovis aries</Emphasis>) categorize plant species according to botanical family?

The ability of grazing herbivores to assign food types to categories by relying on certain relevant criteria could considerably reduce cognitive demand and increase their foraging efficiency when selecting among many different plant items. Grasses and legumes differ functionally in vegetation communities as well as in nutritive value. We aimed to determine whether sheep can generalize an aversion they learnt for a grass or a legume species to another species of the same functional type and consequently whether botanical family is a potential level of categorization. Over four successive weeks, 12 lambs were conditioned against either a freshly cut grass (tall fescue—Festuca arundinacea, N = 6) or legume species (sainfoin—Onobrychis viciifolia, N = 6) using a negative post-ingestive stimulus (lithium chloride) on day 1. Preference of all lambs between another grass (cocksfoot—Dactylis glomerata) and another legume (alfalfa—Medicago sativa) was assessed on day 3 by measuring their relative consumptions. Preference for alfalfa progressively became lower for lambs that were conditioned against sainfoin than against tall fescue, indicating that lambs generalized the aversion between species along some perceptual gradient and classed the considered grasses and legumes in distinct categories. Beyond this original result, the question now is to identify which specific plant characteristics or functional traits the animals rely on in order to form categories.     

A puzzle about visualization

Visual imagination (or visualization) is peculiar in being both free, in that what we imagine is up to us, and useful to a wide variety of practical reasoning tasks. How can we rely upon our visualizations in practical reasoning if what we imagine is subject to our whims? The key to answering this puzzle, I argue, is to provide an account of what constrains the sequence in which the representations featured in visualization unfold—an account that is consistent with its freedom. Three different proposals are outlined, building on theories that link visualization to sensorimotor predictive mechanisms (e.g., “efference copies,” “forward models”). Each sees visualization as a kind of reasoning, where its freedom consists in our ability to choose the topic of the reasoning. Of the three options, I argue that the approach many will find most attractive—that visualization is a kind of “off-line” perception, and is therefore in some sense misrepresentational—should be rejected. The two remaining proposals both conceive of visualization as a form of sensorimotor reasoning that is constitutive of one’s commitments concerning the way certain kinds of visuomotor scenarios unfold. According to the first, these commitments impinge on one’s web of belief from without, in the manner of normal perceptual experience; according to the second, these commitments just are one’s (occurrent) beliefs about such generalizations. I conclude that, despite being initially counterintuitive, the view of visualization as a kind of occurrent belief is the most promising.