Tactile Enumeration and Embodied Numerosity Among the Deaf

Representations of the fingers are embodied in our cognition and influence performance in enumeration tasks. Among deaf signers, the fingers also serve as a tool for communication in sign language. Previous studies in normal hearing (NH) participants showed effects of embodiment (i.e., embodied numerosity) on tactile enumeration using the fingers of one hand. In this research, we examined the influence of extensive visuo-manual use on tactile enumeration among the deaf. We carried out four enumeration task experiments, using 1–5 stimuli, on a profoundly deaf group (n = 16) and a matching NH group (n = 15): (a) tactile enumeration using one hand, (b) tactile enumeration using two hands, (c) visual enumeration of finger signs, and (d) visual enumeration of dots. In the tactile tasks, we found salient embodied effects in the deaf group compared to the NH group. In the visual enumeration of finger signs task, we controlled the meanings of the stimuli presentation type (e.g., finger-counting habit, fingerspelled letters, both or neither). Interestingly, when comparing fingerspelled letters to neutrals (i.e., not letters or numerical finger-counting signs), an inhibition pattern was observed among the deaf. The findings uncover the influence of rich visuo-manual experiences and language on embodied representations. In addition, we propose that these influences can partially account for the lag in mathematical competencies in the deaf compared to NH peers. Lastly, we further discuss how our findings support a contemporary model for mental numerical representations and finger-counting habits.     

Grieving From the Womb: Meaning Construction in Response to Father Loss Before Birth

This qualitative study examined the meanings constructed by Israeli adults to their loss of a father before birth. Using the interpretative phenomenological analysis approach, three themes of meaning were derived from in-depth semistructured interviews conducted with 12 Israeli adults who lost their fathers before they were born: (a) mother’s grief—a transmission of loss and grief; (b) defect, shame, guilt, and anxiety—congenital anomaly; and (c) ambiguous loss—phantom limb pain caused by an organ they did not have to begin with. An integrative view of all three themes highlights the notion that meaning construction in response to loss is a process forged by social and cultural forces and the use participants make in metaphoric language regarding physical aspects when constructing meanings to their loss. Practical implications are outlined.     

Ethnography and Jewish Ethics

This essay offers a Jewish approach to ethnography in religious ethics. Following the work of other ethnographers working in religious ethics, I explore how an ethnographic account of reproductive ethics among Haredi (ultra‐Orthodox) Jewish women in Jerusalem enhances and improves Jewish ethical discourse. I argue that ethnography should become an integral part of Jewish ethics for three reasons. First, with a contextual approach to guidance and application of law and norms, an ethnographic approach to Jewish ethics parallels the way ethical decisions are made on a daily basis in Jewish communities. Second, ethnography bolsters the voices of those involved in ethical discourse. Third, ethnography facilitates the bridge between local ethical questions and global ethical discourse.     

Redeeming the lost voice of the ancestors

The Holocaust of the Jews in World War II involved not only the murder of 6 million Jews but also the traumatic destruction and wipe-out of whole communities, with their rich culture and tradition which had existed for centuries. In places where no one survived, it was almost impossible to reconstruct the collective memory of those communities. The voice of the ancestors was lost. As a daughter of Holocaust survivors, I have always felt the strong presence of the loss, not only of the murdered family members but also of the ancient colourful world of Eastern European Jews. I have always felt compelled to link back to that lost world. In the past three years, my journey to the pre-war past has become more intense. This article describes the double role of my journey: it is both an attempt to reconstruct, redeem and preserve the memory of the lost ancestors, and a personal journey to the echoes of my ancestors' voices within my soul.     

Expanding on the mental number line: Zero is perceived as the "smallest"

The representation of 0 in healthy adults was studied with the physical comparison task. Automatic processing of numbers, as indicated by the size congruity effect, was used for detecting the basic numerical representations stored in long-term memory. The size congruity effect usually increases with numerical distance between the physically compared numbers. This increase was attenuated for comparisons to 0 or 1 (but not to 2) when they were perceived as the smallest number in the set. Furthermore, the size congruity effect was enlarged in these cases. These results indicate an end effect in automatic processing of numbers and suggest that 0, or 1 in the absence of 0, is perceived as the smallest entity on the mental number line. The implications of these findings are discussed with regard to models of number representation. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

Genetic Counseling Services and Training of Genetic Counselors in Israel: An Overview

Genetic counseling services have existed in Israel since 1964 and are available in almost all the major hospitals. Given the socialized healthcare system and small country size, genetic services are generally accessible and often free. The existence of founder mutations in various communities in Israel makes genetic testing easier to perform. Yet, the ethnic, cultural and religious diversity of the population has major implications on the design of the screening programs and the use of genetic services. The Israeli Association of Genetic Counselors (IAGC) was established in 2008 and had existed informally since 1989. There are two Master level genetic counseling training programs (6 students/class, 2 year program): Hebrew University-Hadassah Medical School (established in 1997) and the Technion (established in 2009). Genetic counselors’ clinical training is largely observational and 2 years of supervised counseling sessions post degree are required for board exam eligibility. Genetic counselors are licensed and lead counseling sessions individually, but currently must work under medical geneticist supervision. This is the first article to summarize the history and training of Master level genetic counselors in Israel. Genetic services, coverage and regulations are also described.     

Doing bad through being selective in doing good: the role of within-unit variability in ethical leadership

Although it is commonly assumed that perceptions of equity at work have a significant impact on employee absenteeism, our understanding of the equity–absence relationship is limited in that (1) little is known about equity concepts other than procedural and distributive justice; and (2) for the most part, research has overlooked variables likely to mediate and moderate the impact of equity on absenteeism. Drawing from the effort–reward imbalance model (ERI; Siegrist, 1996), our study advances past research by investigating the association between status inconsistency (a situation in which there is a mismatch between, for example, a person's education and his/her income) and absenteeism, and the variables likely to account for this association. Results from a sample of 416 customer-care employees show that stress mediates the relationship between status inconsistency and absenteeism, and that HRM practices attenuate this relationship. Moderated mediation analyses further reveal that HRM practices moderate the indirect effect of status inconsistency on absenteeism via stress.