HOLOCAUST COMMEMORATIONS IN LONDON AND ANGLO‐JEWISH (DIS‐)UNITY

This study of selected episodes of Holocaust commemorations in London (UK) sheds light on the tense and ambiguous relationship between commemoration of the Holocaust and Anglo‐Jewish unity. Many have shared the aspiration for Anglo‐Jewish unity at Holocaust commemorations, but a narrow definition of “unity”, as taken to mean centralization, uniformity and consensus, has been restrictive and has not served the desired end. As these case studies demonstrate, despite the high level of cohesion achieved by the rituals of the ceremony and the collective mourning, Holocaust commemorations have also been occasions of conflict and disunity. It is the recent proliferation of commemorations in the 1990s, taking place in a diverse range of Jewish organizations and institutions rather than one combined memorial gathering, that has led to Anglo‐Jewry’s uniting in common moments of remembrance. These differing approaches to the nature, form and content of Holocaust commemorations should be perceived not only as a positive development for the future of Holocaust remembrance in Britain but also an indication of an increasingly healthy Anglo‐Jewry.     

IDENTITY AND IDENTIFICATION: JEWISH YOUTH IN ITALY 1870–1938

The criteria by which Jews identify themselves cover a very wide range and change over time. The aim of this essay is to stress that Italian Jewish identity must be analysed in a historical context, in the larger society in which it is located and with which it interacts. Through the study of the activities of Italian Jewish youth, this article will demonstrate, on the one hand, the integration and uniqueness of the Italian Jews and, on the other, that Italian Jewish identity has been transformed by the political ideology and economics of the surrounding society. The only way to analyse Jewish youth in Italy in their struggle with their Jewish identity should be comparatively, that is, to examine the history of Italian Jews and of Italy as a whole, not as separate but as connected entities.     

“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.     

TO MAKE SPANISH A SACRED LANGUAGE: WRITING AND THE CRYPTO‐JEWISH ALLEGORY IN SABINA BERMAN’S LA BOBE

The prominent Jewish‐Mexican author Sabina Berman explores her relationship to Judaism in the semi‐autobiographical novel La Bobe (1990; Bubbeh, 1998) via a loving portrait her grandmother. Undeterred by her Ashkenazi background, Berman employs a Crypto‐Jewish allegory in her portrayal of the grandmother. Through this allegory, Berman is able to restructure Jewish identity as female centered and mouldable. The allegory also opens up a tradition of women’s religious knowledge and prayer that becomes the foundation of the narrator’s future as a Jewish‐Mexican writer. In her narrative, Berman argues for a spiritual identity based not on strict observance of ritual form but on the devotion with which the rituals are undertaken, be they the transmission of a sacred text, the performance of domestic chores, or the writing of stories and plays.     

MEASURING SATISFACTION IN JEWISH “UTOPIA”

As a framework for social analysis, utopia is usually the province of classicists and political theorists. Yet practitioners of Jewish social studies — particularly specialists on the subject of the kibbutz — have much to offer non‐regional specialists of intentional communities and micropolities. Indeed, by applying standard social scientific techniques of survey and analysis, the kibbutz framework re‐emerges as a viable construct within contemporary comparative politics and sociology. Here, two similarly planned communities in the Negev desert, with founding memberships including a core (approximately one‐third) of “progressive” (i.e.Reform) Jewish emigrants from the USA, are analysed and compared statistically along several indices of satisfaction. Significant differences arise in the areas of personal relations, economic security, contentment with children’s education, and standard of living. Contrasting degrees of ideological and theological flexibility — attributable, in these two communities, to middle ageing and child rearing — may also account for different success outcomes. Measurement of satisfaction levels in Israel can help other neo‐utopian movements refine their proposed programmes and quantify their claims to superior socio‐political planning.     

“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.     

DIVINE DNA? “SECULAR” AND “RELIGIOUS” REPRESENTATIONS OF SCIENCE IN NONFICTION SCIENCE TELEVISION PROGRAMS

Through analysis of film sequences focusing on DNA in two British Broadcasting Corporation nonfiction science television programs, Wonders of Life and Bang! Goes the Theory, first broadcast in 2013, contrasting “religious” and “secular” representations of science are identified. In the “religious” portrayal, immutable scientific knowledge is revealed to humanity by nature with minimal human intervention. Science provides a creation story, “explanatory omnicompetence,” and makes life existentially meaningful. In the “secular” portrayal, scientific knowledge is changeable; is produced through technical skill in expert communities; and is ambiguous, potentially positive and negative for society. Television representations of science affect audience understandings, and this is particularly the case for nonfiction representations of science, as they are likely to be “taken more seriously” than fictional representations. The consequences of the “religious” representation of science are discussed, and it is argued that a widespread understanding of science as presented in the religious portrayal would negatively impact democracy.     

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?     

ENVISIONING JEWISH CENTRAL EUROPE: FRIEDRICH TORBERG,THE AUSTRIAN ÉMIGRÉS,AND JEWISH EUROPEAN HISTORY

This essay uses the Viennese remigré writer and journalist, Friedrich Torberg (1908–1979), his Austrian Jewish cohort, and their invented “Central Europe” and “Austrian Literature” to argue for a paradigmatic shift in émigré historiography. The cosmopolitan narrative predominating in émigré historiography has marginalized traditional Judaism. By shifting the focus from the German to the Austrian émigrés, and from the European nation state to the Austrian Empire, historians can reclaim traditional Jewish culture and pluralize the hegemonic narrative. Late imperial Austria, constitutionally federalist and ethnically and culturally diverse, made room for a Jewish national culture in ways that Germany did not. The Austrian émigrés shaped visions of Central Europe that foregrounded Jewishness and provided wider space for Jewish life than comparable visions of leading German émigrés. Yet, even Austrian émigré visions remained largely incognizant of rabbinic culture, the core of traditional Jewish life. To make traditional Jews agents of Jewish European history, European historiography must now move to incorporate rabbinic culture.     

BRITISH JEWISH PREACHERS IN TIME OF WAR (1800–1918)

Beginning in the eighteenth century, occasions related to war became a significant new venue for Jewish preaching. The declaration of war or its conclusion, a government‐proclaimed Day of National Fasting and Prayer or of Thanksgiving, a major victory or defeat of the nation’s armed forces – all generated sermons by Jewish preachers, who not infrequently publicized what they said beyond the synagogue walls. These sermons reflect the patriotic identification of Jews with the nation where they resided, the desire to demonstrate this loyalty to the larger society, the homiletical application of classical texts and historical precedents to new situations, the challenge presented by war to assumptions about human progress, the theological conundrum of enemy nations praying for victory to the same God, the poignant agony of Jews fighting against other Jews. This article reviews Jewish sermons delivered by British preachers mobilizing the rhetorical resources of Jewish and general literatures to express absolute identification with the Crown, the Government and the Empire, as well as sermons that express deep discouragement about the devastating cost of war in material, cultural, psychological and religious terms.     

ACT AND POTENCY IN WITTGENSTEIN?

The philosophy of language pioneered by Ludwig Wittgenstein, far from being inimical to the metaphysical concerns of philosophy, can be understood as complementing and perhaps even deepening the approach to metaphysics first employed by the Belgian Jesuit philosopher Joseph Marèchal: a ‘metaphysics of knowledge’ illuminating the deeper‐than‐conceptualist movement in the thought of Thomas Aquinas. The relationship of words and reality was radically reconfigured in the linguistic turn inaugurated in the work of Wittgenstein, but that work itself still presupposes what might be called the existential act of judgement, which was the foundation of Marèchal's Thomistic retrieval.     

SEXUAL OR FRIENDLY? ASSOCIATIONS ABOUT WOMEN, MEN, AND SELF

Using explicit, self-report measures, past research has found that heterosexual men, relative to heterosexual women, often attribute more sexuality to women's behaviors. In the present studies, the Implicit Association Test was used to determine if these findings held at the automatic processing level. The results of Study 1 were consistent with past research: Men, compared to women, had more sexual and less friendly automatic associations with the concept of women. Gender differences, however, were not observed in associations with the concept of self or men. Study 2 investigated how exposure to a dating context affected these associations. Associations about the self became more sexualized after reading about a first date, regardless of the participants' gender. However, for opposite-sex others, men's associations became less sexualized whereas women's associations became more sexualized. Collectively, these studies shed light on chronic and temporarily activated automatic processes relevant to sexual perception and contexts in which women are oversexualized.     

PAINTING A STORY: ARS‐POETICA AND IDEOLOGY IN A STORY BY BENJAMIN TAMMUZ AND A PAINTING BY NAHUM GUTMAN

The article discusses the story “Our National Artist” by Benjamin Tammuz, in which the hero is an artist and a pioneer whose ideas do not conform to Zionist ideology. The present author’s claim is that this is an implied ars poetic‐ideological story in which Tammuz hints at his own beliefs regarding Zionism, namely his severe reservations about it. He allows his artist hero to express what he himself could not openly express at that time. The article goes on to discuss a well‐known painting by Nahum Gutman which Tammuz chose for the cover of his collection, The Bitter Scent of Geranium, in which “Our National Artist” appears, and which serves as an allusion to the “non‐Zionist” nature of this collection. Tammuz’s choice of Gutman’s painting testifies to his conception: in this painting he “reads” the pre‐Zionist or the non‐Zionist space as a dominant “text”, thus shifting attention from the Zionist consensus to its margins and beyond.     

STUDENTS' APPLICATIONS OF SELF‐QUESTIONING STUDY TECHNIQUES: AN INVESTIGATION OF THEIR EFFICACY

This article describes the results of a study in which college developmental reading students were taught how to use study techniques which involved self‐questioning. Over a nine‐week period, subjects were trained in the application of SQ3R (Robinson, 1961), REAP (Eanet & Manzo, 1976), and self‐questioning (Andre & Anderson, 1978‐79) to content area prose materials. Quantitative results indicated that the SQ3R group significantly outperformed the REAP group on a posttest measure of comprehension. No other significant differences were found. In addition, a qualitative analysis was conducted to determine how well subjects processed information during the application of their specific study techniques. These findings indicated that: (1) structured study techniques may be more effective for aiding students' retention of content area prose materials; (2) students are more concerned with detail or factual information than “higher level” forms of information; and (3) instructors of college developmental reading students need to instruct their students as to how to generate questions at all levels of comprehension.     

MAINTAINING AMBIVALENCE: RELIGIOUS PRACTICE AND JEWISH IDENTITY AMONG ISRAELI TRADITIONISTS—A POST-SECULAR PERSPECTIVE

Based on personal interviews with 102 Israeli Jews who identify themselves as “traditionists” (I shall argue below on the merits of this neologism as the proper translation of the Hebrew noun masorti), the paper studies the meanings traditionists associate with their Jewish practice, and endeavours to decipher and reconstruct the unwritten (and often unformulated) code guiding traditionist practice. This code, the paper argues, revolves around the preservation of a valid, “thick” sense of modern, ethnonational Jewish identity. The first part of the paper examines the tendency to present traditionism as lacking a consistent guiding logic, and addresses the question of whether it should be dismissed as the simple preference of “comfortableness” and easiness over the demanding observance of strict Orthodoxy. The second part enquires into the issue of the guilt arising from the supposed inconsistency between traditionists’ ideas of the role of religious practice and their “selective” attitude towards it. The paper thus argues against the (mis-) understanding of traditionism as deficient religiosity. Arguing that such dismissal is nurtured on the dichotomous world view propagated by the secularization thesis, the paper suggests that a post-secular epistemology is better suited for the interpretive understanding of this phenomenon.     

WHAT IS META-COGNITIVE SKILL? KINDLING A CONVERSATION BETWEEN CULADASA AND CONTEMPORARY PHILOSOPHY OF PSYCHOLOGY

ABSTRACT

I explore affinities and tensions between Culadasa’s model of meta-cognitive skill, in his recent The Mind Illuminated, and theories of skill and meta-cognition in contemporary philosophy of psychology. I find that, while there are many assumptions that these different approaches share, for the most part, contemporary philosophy of psychology has ignored the possibility that meta-cognitive skills can be cultivated through practice, as Culadasa persuasively argues. The one exception is Joëlle Proust’s recent The Philosophy of Metacognition. This work defends a model of procedural meta-cognition with some striking similarities to Culadasa’s notion of ‘meta-cognitive introspective awareness’, which he views as an important step in the development of ?amatha. This is noteworthy, as they have clearly arrived at these notions completely independently, drawing on strikingly different kinds of evidence and argument. I conclude with some thoughts on distinctive puzzles that arise for Culadasa’s conception of meta-cognitive skill.     

IN PRAISE OF FOLLY? THEOLOGY AND THE UNIVERSITY

To suppose the possibility of dialogue between theology and science is to suppose that theology is an intellectually worthy partner to engage in dialogue with science. The status of theology as a discipline, however, remains contested, one sign of which is the absence of theology from the university. I argue that a healthy theology‐science dialogue would benefit from the presence of theology as an academic discipline in the university. Theology and theologians would benefit from the much closer contact with university disciplines, including the sciences. The university and the sciences would benefit from the presence of theology, providing a department of ultimate concern, where big questions may be asked and ideologies critiqued. A university theology would need to meet standards of academic integrity.     

PATERNAL FUNCTION AND THIRDNESS IN PSYCHOANALYSIS AND LEGEND: HAS THE FUTURE BEEN FORETOLD?

This paper examines the Akedah, the biblical narrative of the Binding of Isaac, and suggests that this story may be interpreted as inaugurating paternal function and thirdness. It marks the passage from the narcissistic father to the symbolic, dead father, and the institution of the Law that forbids all killings, opening up the succession of the generations. The author suggests that time is an essential element in establishing thirdness, creating a link between the here and now and the there and then in the après coup of the psychoanalytic process. The author also briefly reviews the psychoanalytic literature on thirdness and indicates this paper's contribution to it.