The construction of multi-layered melancholy in peripheral Tel Aviv

Based on the feminist theory of intersectionality, with a specific focus on emotions, this article proposes the concept of “multi-layered melancholy” to describe the feeling of sadness that emerges during personal or collective loss following spatial, ethnic, and gender inequality among a discriminated group of citizens who are located at the margins of Israeli society and the urban sphere. The case study explored is the Hatikva neighborhood, which was originally a lower-income neighborhood of Mizrahim (marginalized Jews who immigrated to Israel from North Africa and Asia during the 1950s (and which has undergone a dramatic process of change in recent years following the arrival of African migrants and the subsequent contraction of the veteran community. Following anthropological field work I conducted in the Hatikva neighborhood from 2010 to 2013, the analysis shows the multi-layered articulation of spatial, ethnic, and gender melancholy in the urban sphere, and contributes to the current writing on these concepts by showing how they connect to one another and operate simultaneously in practice. While this feeling of loss arises sporadically in specific contexts, I argue that the older Mizrahi women I met in a local day center for the elderly embody a three-dimensional melancholy due to their gender, ethnic, and spatial marginality.     

The undesired: on nudniks in Jewish American fiction

This essay discusses the recurring preoccupation in Jewish literature with the character of the nudnik, a popular figure in Jewish culture but a rather neglected one in scholarly studies. Even though the nudnik appears in many stories throughout the years, from Sholem Aleichem’s, through Franz Kafka’s, to Isaac Bashevis Singer’s stories and novels – nowhere was he more prominent than in post–World War II Jewish American fiction, more specifically in the short stories and novels of Philip Roth and Bernard Malamud. Both Roth and Malamud depict the nudnik as an embodiment of a generational divide, between the tormented Americanized young and the tormenting “Ostjuden” old. And yet, while Malamud’s nudniks serve as a critique on the fate of Jewish culture and tradition in post-Holocaust America, Roth identifies the character of the nudnik as a contaminating element that will forever haunt the younger individual. By discussing the Yiddish term “nudnik” and its ambivalent and unsettling nature in these writers’ texts, this essay will highlight the cultural impact on modern Jewish identity of the nudnik within each story.     

The Ethics of Non-Realist Fiction: Morality’s Catch-22

The topic of this essay is how non-realistic novels challenge our philosophical understanding of the moral significance of literature. I consider just one case: Joseph Heller’s Catch-22. I argue that standard philosophical views, based as they are on realistic models of literature, fail to capture the moral significance of this work. I show that Catch-22 succeeds morally because of the ways it resists using standard realistic techniques, and suggest that philosophical discussion of ethics and literature must be pluralistic if it is to include all morally salient literature, and not just novels in the “Great Tradition” and their ilk.

Portrayal of personality in Victorian novels reflects modern research findings but amplifies the significance of agreeableness

All literature embodies an implicit theory of personality and human nature (Hogan, 1976). The research described here investigates the implicit personality theory embedded in the behavior of 435 characters in 143 canonical Victorian novels. Characters were rated on the Web by 519 scholars and students of 19th-century British literature. Ratings included the characters’ goals, success in achieving goals, mate preferences and strategies, and personality according to the Five Factor Model. Results suggest that novels by Victorian authors largely reflect personality and human nature as understood by modern personality psychology, but Victorian authors amplify the significance of agreeableness and thus, whether intentionally or not, encourage cooperative impulses in readers.     

The Complexity of Ethnic Identity Among Jewish American Emerging Adults

Jewish Americans may grapple with issues of ethnic identity differently than the larger White American group. Drawn from a large multisite sample (N = 8,501), 280 Jewish American (207 female, 73 male) emerging adults were compared with White American and ethnic minority samples on ethnic and U.S. identity. Jewish Americans rated themselves as significantly higher on measures of ethnic and U.S. identity compared with White Americans but not as highly as ethnic minorities. Ethnic identity search, affirmation, and resolution also predicted higher self-esteem for Jewish Americans, similar to the pattern for other ethnic groups. In addition, ethnic identity search and affirmation moderated the link between perceived discrimination and depressive symptoms among Jewish Americans.     

National, Ethnic or Civic? Contesting Paradigms of Memory, Identity and Culture in Israel

Zionist national identity in Israel is today challenged by two mutuallyantagonistic alternatives: a liberal, secular, Post-Zionist civic identity, on the one hand, and ethnic, religious, Neo-Zionist nationalistic identity, on the other. The other, Zionist, hegemony contains an unsolvable tension between the national and the democratic facets of the state. The Post-Zionist trend seeks a relief of this tension by bracketing the nationalcharacter of the state, i.e., by separation of state and cultural community/ies; the Neo-Zionist trend seeks a relief of the same tension by bracketing the democratic nature of the state, i.e., by consolidating the Jewish ethno-national character of the state. The focus of the study is upon two dimensions of this unfolding cultural-political strife: the conflicting perceptions of time and space, and the ways they affect the perceptions of the boundaries of the collectivity, either in an inclusionary manner (the ``post') or in an exclusionary manner (the ``neo').     

Creation and the Symbiosis of Science and Judaism

It seems to me that the critical questions that science and natural philosophy raise for Jewish theology are the following: Does God evolve? Does the universe have or even need an interpretation, specifically with reference to the fact that most of the universe most of the time is uninhabitable, and there may be many more than one universe? Does the universe need a beginning? What is distinctive about human consciousness, intelligence, and ethics in the light of evidence for evolution from all of the life sciences? Finally, will both life and the universe end? These questions are not only modern. They contain all the primary issues that have dominated rabbinic thought. That agenda can be summarized in six topics: How should we model what we believe about (1) God, (2) the world, and (3) the human being; and how should we understand the relations between them, that is, between (4) God and the world (or, creation), (5) God and the human (or, revelation), and (6) the human and the world (or, redemption)? In this paper I focus on the fourth issue, creation. My answer is presented in detail in my Judaism and the Doctrine of Creation(Samuelson 1994). Here I shall summarize my conclusions there concerning science, Jewish texts, and the correlation between them.