BEYOND THE PALE: Jewish identity,radical politics and feminist art in the United States

Historians have not yet recognized how the cultural legacy of East European Jews helped change the status of women artists in the United States. Immigrant Jewish women in general reacted to institutionalized patriarchy with a desire for social change and the will to act to that end. Jewish women who were artists had professional reasons to embrace feminism, given women's virtual exclusion from professional notice. This article focuses on two pioneering feminist artists — Judy Chicago and Miriam Schapiro — and demonstrates the importance of their Jewish heritage, showing how and why they set in motion important changes in the tumultuous 1970s that continue to resonate in the art world today. An unusually large number of American feminist artists of the 1970s were Jewish. Their heritage resembles that of the Jewish feminist activist Betty Friedan, whose father emigrated from Eastern Europe. Once we examine the linked roles played by Jewish identity and leftist politics in the formation of the feminist art movement in the United States, it becomes evident that activism in the community of Jewish immigrants from Eastern Europe and the values that they passed on to the next generations made a significant contribution to the success of this movement.     

Education in the Jewish State

This essay argues that schooling in Israel is tied too closely to ideology. This results in an indoctrinary orientation that contributes to divisiveness and imperils Israeli democracy. After reviewing and critiquing the roots of this orientation, I advance an alternative that understands education as an agent of the good rather than ideology. Israeli schooling requires a vision of goodness broad enough to encompass competing conceptions of Jewish life espoused by the majority as well as non-Jewish orientations affirmed by various minorities. Such a vision can be grounded, I contend, in a democratic Jewish theology that emphasizes God as teacher rather than tyrant.     

Islamic identity re‐covered: Muslim women after September 11th

For women, hijab is a prominent and oftentimes controversial physical marker of their social identity as Muslims. This study explores the perceptions of Muslim women living in Houston regarding the hijab and how these perceptions were partially shaped by media portrayals of Muslim women overseas after the September 11th tragedy. The effects of these perceptions on women's decisions to wear the hijab after September 11th were also examined. Using a convenience sample of 67 women, semi‐structured interviews were conducted. Results suggest that American Muslim women were more likely to talk about hijab in terms of identity than immigrant Muslim women, and to believe that by wearing hijab they could help portray a more positive image of Muslims in the United States.     

Sense of Closeness to Parents and Family Rules: A Study of Arab and Jewish Youth in Israel

The present study investigated adolescents' perception of closeness to their parents and family rules restricting their conduct, in Arab and Jewish Israeli samples. A total of 854 11th-grade high school students reported their perceptions by a self-report questionnaire. Overall, the results indicate that the Arab youths perceived more closeness toward their parents and more rules restricting their conduct, compared with their Jewish counterparts. In both cultures, girls reported more restrictions on dating and leaving home than boys. Among Israeli Arab adolescents a positive association was uncovered between closeness to parents and number of rules. No such pattern was evident among Israeli Jewish youth. These and additional findings are discussed within the context of Triandis' cross-cultural dimension of collectivism-individualism.     

PERCEPTION OF SOCIALIZATION ROLES: A STUDY OF ISRAELI MOTHERS IN TOWN AND KIBBUTZ*

Variations in mothers' role perceptions were studied as a function of (a) the amount of time mothers spend with their children, and (b) the cultural ideology of childrearing that assigns to the mother either sole or shared responsibility for socialization. Four groups of Israeli mothers of toddlers were studied. Among nuclear family mothers 21 had children in nursery school, and 22 had children in fulltime daycare. Among kibbutz mothers 23 lived on Familial kibbutzim where children slept at home, and 22 lived on Communal kibbutzim where children slept apart from their parents. Questionnaires assessed mothers' perceptions of mother and caregiver influence and their use of disciplinary and nurturant techniques. Whereas amount of time did not contribute to variations in role perceptions, childrearing ideology (sole vs shared socialization responsibility) showed strong effects. In accord with nuclear family ideology, daycare mothers perceived mothers as more influential and as using more of all socializing techniques than caregivers. In accord with their ideology of shared responsibilities, kibbutz mothers perceived caregivers to be as influential as mothers. Further, as specified by kibbutz ideology, kibbutz mothers reported that they used nurturance more and disciplinary techniques less than caregivers. The importance of cultural ideology on parents' role perceptions is discussed.     

A CONTRAST IN EUROPEAN AND US APPROACHES TO THE JEWISH CULINARY HERITAGE: CLAUDIA RODEN'S AND JOAN NATHAN'S JEWISH COOKBOOKS

Claudia Roden's The Book of Jewish Food and Joan Nathan's Jewish Cooking in America arise from markedly different sensibilities and cultural backgrounds. Roden is from Egypt and Europe, old diasporic territories marked by tragedies and traumas for their Jewish populations. Nathan lives in the United States, “a good Diaspora” where Jews have enjoyed unprecedented freedoms and possibilities. My paper argues that these different cultural backgrounds have profoundly coloured the approach that each author takes to the Jewish culinary heritage. In making this argument, I examine and compare the books' covers, formal structure, images/photographs, content and narrative, graphic design, publishing histories, and approaches to traditional and innovative recipes.     

The Mobilization of Elite Opinion: Rabbi Perceptions of and Responses to Anti-Semitism

One of the persistent problems facing the Jewish community is anti-Semitism, which has a long, tragic history in the United States and abroad. At the same time, anti-Semitic acts are probably at their lowest ebb in American history. Using a sample of more than 400 rabbis drawn from the four great movements of American Judaism, we investigate rabbi perceptions of anti-Semitism in the United States, as well as their attitudinal and behavioral reactions to it. We test and find evidence for the notions that Orthodox rabbis, as well as those connected to and mobilized by Jewish advocacy organizations, perceive anti-Semitism as a greater problem and concern themselves with the issue more often in their public speech.     

SIMILARITY AND DISSIMILARITY IN VALUE PATTERNS OF ISRAELI KIBBUTZ AND CITY ADOLESCENTS

As part of a larger study on value patterns in Israeli adolescents, a Hebrew version of the Rokeach Value Survey was given to a sample of 160 Jewish urban and kibbutz subjects from State (nonreligious) and Religious State Schools. City subjects were more materialistic and achievement-oriented in their value patterns, while kibbutz subjects emphasized values related to self-actualization and interpersonal relationships. Religious students stressed both orthodox-religious and national values, while subjects from State schools preferred values of personal wellbeing. With the sole exception of the urban nonreligous sample, boys and girls were very much alike in their value patterns. In terms of instrumental values, kibbutz-city and religious-nonreligious intergroup differences were relatively small: however, with regard to terminal value patterns large intergroup differences were found. The results can be explained by the existing differences in socialization practices and life styles in the four subcultural milieus.     

Perception of the Minority's Collective Identity and Voting Behavior: The Case of the Palestinians in Israel

Abstract

The author investigated how Palestinian (n = 130) and Jewish (n = 153) Israeli university students perceived the collective identity of the Palestinian minority in Israel. The Palestinian and Jewish respondents perceived the “identity space” of the minority as linear, or bipolar, with 1 pole defined by the national (Palestinian) identity and the other defined by the civic (Israeli) label. The Palestinian respondents defined their collective identity in national (Palestinian, Arab) and integrative (Israeli-Palestinian) terms; the Jewish respondents perceived the minority's identity as integrative (Israeli-Palestinian). Different political outlooks among Palestinian respondents were related to their identification with the civic (Israeli) identity but not to their identification with the national (Palestinian) identity. In contrast, different political outlooks among Jewish respondents were related to their inclusion, or exclusion, of the national (Palestinian) component in their definition of the minority's identity. Implications of the results are discussed in terms of a minority acculturation model (J. Berry, J. Trimble, & E. Olmedo, 1986).     

REVIVING GERMAN-JEWISH COMEDY: DANI LEVY'S FAMILY FARCE GO FOR ZUCKER!

Dani Levy's film Go for Zucker! (2004) won a myriad of prizes in 2005 and was touted as the first Jewish comedy to be produced in Germany since the rise of National Socialism. Critics and scholars who have analysed Levy's popular film tend to focus on its presentation of Jewish characters as something other than victims of the Shoah and on its comic engagement with persistent social and cultural divisions between East and West Germans in post-reunification Germany. What these otherwise valid approaches ignore, however, is an additional historical and cultural layer of interpretation, one that more aptly fulfils Levy's goal of paying homage to pre-Shoah forms of self-deprecating German-Jewish humour. Such examples of the Jewish comedic tradition reach even further back in time than the early twentieth-century films of Ernst Lubitsch and the Hollywood films of Billy Wilder to include turn-of-the-century Jargon theatre and the metropolitan revue show, forms of popular entertainment that thrived in Imperial Berlin and delighted mixed audiences of Jews and Gentiles. By reviving a comic past, in which Jewishness could be staged in a variety of ways without derision, Levy's film provides hope that contemporary Germany might once again become a place where Jewish and non-Jewish Germans can laugh together.     

“MASTERY REGAINED”—ISRAELI JEWISH SOVEREIGNTY AND SPACE IN THE ISRAELI NOVEL 1967–1973

This article identifies key characteristics of sovereign Israeli Jewish identity and its relationship with space in Israeli novels and novellas published between 1967 and 1973, in the context of the complicated dialogue between these texts and Israeli public discourse. Interacting with their contemporary public discourse, the canonical novels and novellas of the period—Michael Sheli [My Michael] by Amos Oz (1968), Nemalim [Ants] by Yitzhak Orpaz (1968), and Hapardes [The Orchard] by Benjamin Tammuz (1972), create an Israeli space in which a Jewish sovereign is surrounded and threatened by an Arab enemy, and as a precondition to his survival, must renew his sovereignty and declare a state of emergency to confirm it. As opposed to the besieged space constructed in contemporary discourse and in these canonical novels, David Shahar's novels of the period construct a fluid space in which contrasting identities can shift and replace each other with no existential threat.     

Tel Aviv Mizrah

Before immigrating to Israel, first-generation Iraqi Jews were deeply attached to their identity as Mizrahi Jews. Their mother tongue was Arabic and they had grown up in an oriental environment. Therefore, it was not easy for them to adopt the Euro-Israeli identity that the dominant Ashkenazi-European stratum in Israel compelled them to accept. Despite strong Westernizing tendencies in Israeli society, the first generation of Iraqi Jewish immigrants maintained strong links to the Iraqi customs and traditions they had acquired in Iraq, particularly with regard to the musical folklore and oriental cuisine. On the other hand, second-generation Iraqi Jews were more familiar with Israeli society than their parents; they grew up in Israel and learned Hebrew in Israeli schools along with Ashkenazi Jews and other ethnic groups. This paper establishes connections between the historical realities of Iraqi Jewish immigrants and the literary representation of their world in the trilogy Tel-Aviv Mizrah (Tel Aviv East) written in 2003 by the Iraqi Jewish author Shimon Ballas, through a comparison of Ballas's literary vision with the historical realities of Iraqi Jewish identity in Israel over the course of two generations.     

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.     

Introduction

With the death of Yosef Hayim Yerushalmi in December 2009, the world of Jewish studies lost one of its most distinguished practitioners. Yerushalmi undertook pathbreaking research in a number of different fields of Jewish history that reflected the breadth of his erudition. This issue of Jewish History explores several key branches of Yerushalmi’s scholarly labor including his study of conversos and his ongoing interest in the “royal alliances” of the Jews. It also explores Yerushalmi’s reputation beyond the United States, focusing in particular on France and Germany, where he achieved wide renown in the 1980s and 1990s.     

Do Jews Feel Like Outsiders in America? The Impact of Anti‐Semitism,Friendships, and Religious Geography

While once the archetypical outsiders, most Jews today do not feel like outsiders in the United States. Using the 2001 National Jewish Population Survey, we examine the factors that differentiate those who feel like outsiders from those who do not. We find that feeling like an outsider is largely associated with having experienced anti‐Semitism, the number of Jews living nearby, the proportion of a respondent's friends’ that are Jewish, and whether Jews identify with some branch of Judaism versus those who identify as ethnic Jews. Although the effects of discrimination on feeling like an outsider are unsurprising, the smaller but persistent effect of geographic context deserves more attention. Jews feel less like outsiders when they live in places where they can and do have more contact with other Jews. The increased within‐group ties that are possible in areas of greater Jewish concentration appear to facilitate psychological integration into the larger community.     

Mapping Lay Perceptions of Contemporary Global Culture and Its Ideological and Political Correlates

Despite growing interest, the content and political correlates of contemporary global culture remain to be systematically explicated. Global culture is argued to be an extension of American‐Western culture, and thus, to propagate an economically conservative agenda alongside a liberal‐progressive social agenda. These conflicting emphases require the decomposition of conservatism into its economic and social facets, as suggested by the dual‐process motivational (DPM) model. The current studies tested lay perceptions of this global culture and its political correlates, within a Jewish Israeli context. Studies demonstrated that the global culture cluster together with Western culture (Preliminary Study and Study 1) to form a globalized‐Western culture (GWC). Endorsement of GWC was found to positively associate with economic conservatism and through its mediation with SDO (Studies 1 and 2). Contrarily, social conservatism, best indexed by RWA (Study 1), and negative evaluations of gender unorthodoxy (Study 2), was demonstrated to link with lower endorsement of GWC. The results are discussed in the context of Jewish‐Israeli society, and future directions for a political psychology of globalization are suggested.     

Explaining Educational Aspirations of Minority Students: The Role of Social Capital and Students' Perceptions

Previous literature predicts disadvantaged groups to develop low aspirations and expectations, and has often explained high aspirations of these groups in terms of irrationality and fantasy. In this paper the educational aspirations of Palestinian students in Israel are examined using data from a representative sample of high school students. The results show that: (1) despite their disadvantage within the Israeli society, Palestinian students hold very high educational aspirations; (2) their low SES and minority status do not automatically lead to low educational aspirations; and (3) educational aspirations of students are highly associated with their social capital and perceptions. Specifically, the data suggest that students' perceptions of the importance of education and of the available opportunities for success within the education system and the job market determine whether the minority students develop high educational aspirations or adopt low ones. These results are discussed in the light of the unique social, economic and political context of the Palestinian community in Israel.     

JEWISH FOREIGN POLICY: ISRAEL,WORLD JEWRY AND THE DEFENCE OF “JEWISH INTERESTS”

Is there such a thing as a “Jewish foreign policy”? This article argues that Jewish foreign policy does in fact exist. It is not Israeli foreign policy, nor is it an aggregation of American Jewish political power and interests. Jewish foreign policy is not controlled by the Israeli Prime Minister, nor is it led by the myriad of Jewish communal organizations in the United States or elsewhere. It defies the traditional ‘Israel-diaspora’ dichotomy that all too often defines Jewish political discourse. Jewish foreign policy, like other systems of foreign policy, has its own distinctive set of interests and actors. It is a complex, informal, and de-centralized system of ethno-nationalist foreign policy. This article maps out the Jewish foreign policy system. In doing so, the following questions are addressed: Who are the actors involved? What are its interests? What are the challenges and problems facing the system?     

Effects of In-Group Bias on Planned Encounters of Jewish and Arab Youths

Abstract

In a sample of 9th-grade Jewish (n = 118) and Arab (n = 100) students in Israel who participated in planned binational encounters, the author examined in-group biases as a function of (a) their perceptions of the encounter between the groups as interpersonal or as intergroup contact and (b) their views of the status of their respective national groups in Israel as legitimate and stable. In comparisons of the 2 encounter groups (of equals status), both groups showed in-group biases. In comparisons of the national groups at large (of unequals status), the Arab students considered their group similar to the Jewish group, whereas the Jewish students rated their group more favorably than they rated the Arab group. For the Jewish, but not the Arab, students, in-group bias was contingent on simultaneous ratings (legitimate–illegitimate; stable–unstable) of the binational situation in Israel. The data support a 2-dimensional model rather than a 1-dimensional model of intergroup-interpersonal definition of the encounter.