Divorce in the kibbutz: Past and present

In the kibbutz today, there are no ideological or economic barriers to prevent a couple from deciding to divorce. Both husband and wife are assured continued economic security and equal opportunities for co-parenting, thus reducing fears of disruption in the daily contact with the children. In spite of these favorable circumstances, marital breakups in the kibbutz are less frequent than in the larger cities in Israel. In recent years, however, at a time when a stronger and more intensive family life has gained legitimacy within the kibbutz structure, there is a marked tendency toward a rise in the rate of divorce. In this article we analyze the possible causes of the variations in the frequency of divorce within the kibbutz framework.The authors express appreciation to Esther Mivtzari, a psychologist on the staff of the Kibbutz Child and Family Clinic and a member of the religious kibbutz Ein-Tzurim, for assistance in gathering data on divorce in the religious kibbitzum.     

Love preferences and ideals: A comparison of homosexual,bisexual, and heterosexual groups

Homosexuals, bisexuals, and heterosexuals were compared on self-reported love preferences and ideals. In general, the three groups tended to agree on ideal characteristics of love objects, love relationships, and love related beliefs. Nevertheless, the groups differed significantly on preferences and beliefs related to love-object sex, residential proximity, ethnic background, physical intimacy, freedom from feelings of jealousy, sexual fidelity, emotional intimacy, and the importance of religious or legal acknowledgment.An early version of this paper was presented at the Annual Meeting of the National Council on Family Relations, in San Francisco, October 1984, Journal Series No. 2973 of the Hawaii Institute of Tropical Agriculture and Human Resources.     

Variables differentiating affective interaction in a family therapy and a control group: Father-child welfare and mother-child emergency affect

In this study of 37 pre-therapy and 23 matched control families who never sought family therapy, father-child welfare affect and mother-child emergency affect were significantly higher in the control families. Control families were found generally to express more Welfare and Emergency emotion. Affective expression between parents did not significantly differentiate the groups.This study has been supported by Grant No. MA-4510 of the Medical Research Council of Canada and was presented at the annual meeting of the Canadian Psychiatric Association, Ottawa, Ontario, Canada, September 1983. The authors wish to express their thanks to Toby Schwartz, Harriet Gold-Kaats, and Terry Tannenbaum-Dascal, who acted as coders and research assistants; Joseph Beltempo, BSc, who helped in the statistical analysis; and James Robbins, PhD, who gave much valuable advice.     

A Mimetic Reading of the Passover

The use of sacrificial animal blood in the Hebrew Bible has generated much discussion. While various scholars have attempted to explain the significance of these blood rites, each of these attempts has proved problematic. The current paper employs mimetic theory to develop a more robust and plausible model for exploring biblical animal sacrifice. Using the Passover ritual as a model, I develop a model of sacrificial blood rites as pantomimes of mimetic violence. These pantomimes re-create a violent yet transformative crisis from the community's collective memory. Such rituals allow the community to enter into and re-experience the cleansing violence of a mimetic crisis, albeit in a more controlled manner. Through these pantomimes, the community attempts to appease the primitive sacred's blood lust and re-discover the divine blessing secured through the original crisis. This model may prove helpful when applied to more opaque examples of biblical blood manipulation.     

Becoming No-Thing: Eckhart and Hegel on Identity and Difference

Abstract: My goal in this paper is to draw productively on Meister Eckhart's concept of the ‘no-thing’ in order to illuminate Hegel's ontotheological account of both human and divine kenosis. I advance the view that just as divine kenosis is understood as the outpouring of the divine which includes the death of Christ in its economic activity, human kenosis also requires an engagement with death, namely, a spiritual death to the finite. It is via this species of death which is a becoming ‘no-thing’ that the reconciliation between the human and the divine is disclosed as a unity that relies on the shared identity of the divine and the human while simultaneously respecting the integrity of both. Indeed, it is in and through their parallel activity of kenosis that finite and infinite being achieve their respective transcendence by necessarily engaging with the being of the other. Hence, Hegel's ontotheological work is not reducible to sheer immanentism as some scholars suggest, but instead upholds the genuine transcendence of the divine.     

COVID-19 and pre-tenure counseling faculty: A collaborative autoethnographic investigation

Higher education faculty worldwide experienced heightened stressors due to the COVID-19 pandemic, from completing their professional roles and responsibilities virtually to balancing personal and professional stressors. Consequently, the pandemic created many adjustments for pre-tenure counseling faculty across research, teaching, and service. In response to this pandemic, we explored the impact of the COVID-19 pandemic on the personal and professional lives of four pre-tenure counseling faculty members. Accordingly, we used collaborative autoethnography to investigate our experiences and narratives as pre-tenure counseling faculty, which resulted in seven overarching themes. We discussed the implications for practice, advocacy, education, and faculty training.     

Centering culture in the treatment of opioid use disorder with American Indian and Alaska Native Communities: Contributions from a National Collaborative Board

American Indian/Alaska Native (AI/AN) communities are disproportionally impacted by the opioid overdose epidemic. There remains a dearth of research evaluating methods for effectively implementing treatments for opioid use disorder (OUD) within these communities. We describe proceedings from a 2-day Collaborative Board (CB) meeting tasked with developing an implementation intervention for AI/AN clinical programs to improve the delivery of medications to treat OUD (MOUD). The CB was comprised of Elders, cultural leaders, providers, individuals with lived experience with OUD, and researchers from over 25 communities, organizations, and academic institutions. Conversations were audio-recorded, transcribed, and coded by two academic researchers with interpretation oversight provided by the CB. These proceedings provided a foundation for ongoing CB work and a frame for developing the program-level implementation intervention using a strength-based and holistic model of OUD recovery and wellbeing. Topics of discussion posed to the CB included engagement and recovery strategies, integration of extended family traditions, and addressing stigma and building trust with providers and clients. Integration of traditional healing practices, ceremonies, and other cultural practices was recommended. The importance of centering AI/AN culture and involving family were highlighted as priorities for the intervention.     

Eco-restrictive experiences forming extraordinary consumer experiences

This article contributes to different research traditions when proposes to reflect on theoretical fields, such as consumer culture and contemporary marketing. The study in a tourist and ecological conservation project revealed eco-restricted extraordinary experiences. We found a group of volunteers that build meanings and practices connected with new actions and habits that offer, not only ecological and sustainable benefits, but new value consumption relations. In contextualizing our findings, we highlight experiences and curiosities that are glossed over in academic and practical accounts that celebrate the extraordinary experience. It was observed, by analyzing data from various qualitative techniques, that the findings cross borders of mundane ingrained practices and bring an emerging domain, where both, consumption and anti-consumption experiences, offer insights into to a diversity of areas of knowledge.     

Emotional trauma in rats: Age as a factor in recovery

Old (7 months of age) and young (2 months) male rats were divided into groups matched for spontaneous exploratory activity and for age. Experimental rats in the two age categories were then traumatized by giving them a 90 volt shock to the feet for two sec. on only one occasion. It was shown that nearly all the young rats recovered from the trauma within 5 weeks, as measured by brief exploratory activity and defecation, while at the end of 6 months the old rats still had not recovered. These results point up the greater resiliency of young animals, and the need for caution in the interpreting of research and theories on early experience.