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This new cultural history of Jewish life and identity in the United States after World War II focuses on the process of upward mobility. Rachel Kranson challenges the common notion that most American Jews unambivalently celebrated their generally strong growth in economic status and social acceptance during the booming postwar era. In fact, a significant number of Jewish religious, artistic, and intellectual leaders worried about the ascent of large numbers of Jews into the American middle class. Kranson reveals that many Jews were deeply concerned that their lives—affected by rapidly changing political pressures, gender roles, and religious practices—were becoming dangerously disconnected from authentic Jewish values. She uncovers how Jewish leaders delivered jeremiads that warned affluent Jews of hypocrisy and associated "good" Jews with poverty, even at times romanticizing life in America's immigrant slums and Europe's impoverished shtetls. Jewish leaders, while not trying to hinder economic development, thus cemented an ongoing identification with the Jewish heritage of poverty and marginality as a crucial element in an American Jewish ethos.
You can be called a Bad Jew—by the community or even yourself—if you don’t keep kosher, don’t send your children to Hebrew school, or enjoy Christmas music; if your partner isn’t Jewish, or you don’t call your mother enough. But today, amid fears of rising antisemitism, what makes a Good or Bad Jew is a particularly fraught question. There is no answer, argues Emily Tamkin. Several million now identify as American Jews; but they don’t all identify with one another. American Jewish history, like all Jewish history, has been about transformation—and full of discussions, debates and hand-wringing over who is Jewish, how to be Jewish, and what it means to be Jewish. Bad Jews is a rich, absorbing reflection on 100 years of American Jewish identities and arguments. Tamkin’s fascinating, diverse interviews explore the complex story of American Jewishness, and its evolving, conflicting positions, from assimilation, race, and social justice; to politics, Zionism, and Israel. She pinpoints the one truth about Jewish identity: It’s always changing.
This book explores the importance of social and emotional learning (SEL) in schools to foster supportive environments and good relationships. It presents research from nine different countries with discussion of how teachers, student teachers and policymakers can ensure successful SEL at school. The book stresses the importance of social and emotional learning to allow students to become more autonomous and active in their own learning and presents very innovative ways of learning and teaching the skills. It makes the case for understanding the processes of how SEL can develop and how it can work in different cultural contexts, considering different challenges of implementing SEL within the school context. The chapters draw on theoretical discussions illustrated by practical examples and explore the role of teacher training in SEL and how SEL can be applied within the school curriculum. Discussing an increasingly important topic in the field of education around the world, this book will be of great interest to academics, researchers, educational leaders and university teacher trainers interested in developing social and emotional learning and overall well-being at school. Chapter 6 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International license. Funded by the UIDEF - Unidade de Investigação e Desenvolvimento em Educação Formação - polo UIDEFMH.
A fresh, multicultural reading of the work of women writers of the Progressive era that places their fiction in the context of their reform journalism and political activism.
This is a book about Palestinians elsewhere and Palestinian elsewheres. Articulating an ambiguous right to remain out-of-place as a spatialized response to the fossilized present, the films and filmmakers in this book examine Palestine, as a place and idea, from the dissonance of exile. An Atonal Cinema: Resistance, Counterpoint and Dialogue in Transnational Palestine theorizes a transnational consciousness within contemporary Palestinian cinema as one which articulates an 'atonal' cinema, utilizing contrapuntal dialogue as a mode of resistance with which to respond critically to the 'place-myth' of Palestine in films produced within Palestine but without Palestinians. Drawing on a genealogy of Edward Said's atonal thinking of counterpoint, I argue that the films in this book display a 'double-consciousness', through which Palestine is simultaneously elided and re-inscribed in a contrapuntal dialogue between the 'here' of its contemporary reality and the 'elsewhere' of its historical image. An Atonal Cinema's radical approach includes cinematic texts from Europe, South America and Israel in its corpus, which have both triggered and been shaped by critical responses in contemporary Palestinian Cinema. Drawing on both literature and cinema, An Atonal Cinema draws on the work of Edward Said, Mahmoud Darwish, Jean Genet and Carlo Levi. Films by Pier Paolo Pasolini, Jean-Luc Godard, Menahem Golan and Miguel Littín are read contrapuntally through contemporary responses from Ayreen Anastas, Basma Alsharif, Mohanad Yaqubi, Elia Suleiman and Kamal Aljafari.
The life and politics of an American Jewish activist who preached radical and violent means to Jewish survival Meir Kahane came of age amid the radical politics of the counterculture, becoming a militant voice of protest against Jewish liberalism. Kahane founded the Jewish Defense League in 1968, declaring that Jews must protect themselves by any means necessary. He immigrated to Israel in 1971, where he founded KACH, an ultranationalist and racist political party. He would die by assassination in 1990. Shaul Magid provides an in-depth look at this controversial figure, showing how the postwar American experience shaped his life and political thought. Magid sheds new light on Kahane’s radical political views, his critique of liberalism, and his use of the “grammar of race” as a tool to promote Jewish pride. He discusses Kahane’s theory of violence as a mechanism to assure Jewish safety, and traces how his Zionism evolved from a fervent support of Israel to a belief that the Zionist project had failed. Magid examines how tradition and classical Jewish texts profoundly influenced Kahane’s thought later in life, and argues that Kahane’s enduring legacy lies not in his Israeli career but in the challenge he posed to the liberalism and assimilatory project of the postwar American Jewish establishment. This incisive book shows how Kahane was a quintessentially American figure, one who adopted the radicalism of the militant Left as a tenet of Jewish survival.
Seeking help with his basketball game, Shainberg embraced Zen Buddhism in 1951 and was catapulted on a life-long spiritual journey. Alternately comic and reverential, Ambivalent Zen chronicles the rewards and dangers of spiritual ambition and presents a poignant reflection of the experiences faced by many Americans involved in the Zen movement.
Joseph Soloveitchik (1903–1993) was a major American Orthodox rabbi, Talmudist, philosopher, and theologian. In this new work, William Kolbrener takes on Soloveitchik's controversial legacy and shows how he was torn between the traditionalist demands of his European ancestors and the trajectory of his own radical and often pluralist philosophy. A portrait of this self-professed "lonely man of faith" reveals him to be a reluctant modern who responds to the catastrophic trauma of personal and historical loss by underwriting an idiosyncratic, highly conservative conception of law that is distinct from his Talmudic predecessors, and also paves the way for a return to tradition that hinges on the ethical embrace of multiplicity. As Kolbrener melds these contradictions, he presents Soloveitchik as a good deal more complicated and conflicted than others have suggested. The Last Rabbi affords new perspective on the thought of this major Jewish philosopher and his ideas on the nature of religious authority, knowledge, and pluralism.
The literature of Adrienne Rich, Toni Morrison, Ana Castillo, and Chimamanda Ngozi Adichie teaches a risky, self-giving way of reading (and being) that brings home the dangers and the possibilities of suffering as an ethical good. Working the thought of feminist theologians and philosophers into an analysis of these women's writings, Cynthia R. Wallace crafts a literary ethics attentive to the paradoxes of critique and re-vision, universality and particularity, and reads in suffering a redemptive or redeemable reality. Wallace's approach recognizes the generative interplay between ethical form and content in literature, which helps isolate more distinctly the gendered and religious echoes of suffering and sacrifice in Western culture. By refracting these resonances through the work of feminists and theologians of color, her book also shows the value of broad-ranging ethical explorations into literature, with their power to redefine theories of reading and the nature of our responsibility to art and each other.
In her study of newly recovered works by British women, Kathryn Freeman traces the literary relationship between women writers and the Asiatic Society of Bengal, otherwise known as the Orientalists. Distinct from their male counterparts of the Romantic period, who tended to mirror the Orientalist distortions of India, women writers like Phebe Gibbes, Elizabeth Hamilton, Sydney Owenson, Mariana Starke, Eliza Fay, Anna Jones, and Maria Jane Jewsbury interrogated these distortions from the foundation of gender. Freeman takes a three-pronged approach, arguing first that in spite of their marked differences, female authors shared a common resistance to the Orientalists’ intellectual genealogy that allowed them to represent Vedic non-dualism as an alternative subjectivity to the masculine model of European materialist philosophy. She also examines the relationship between gender and epistemology, showing that women’s texts not only shift authority to a feminized subjectivity, but also challenge the recurring Orientalist denigration of Hindu masculinity as effeminate. Finally, Freeman contrasts the shared concern about miscegenation between Orientalists and women writers, contending that the first group betrays anxiety about intermarriage between East Indian Company men and indigenous women while the varying portrayals of intermarriage by women show them poised to dissolve the racial and social boundaries. Her study invites us to rethink the Romantic paradigm of canonical writers as replicators of Orientalists’ cultural imperialism in favor of a more complicated stance that accommodates the differences between male and female authors with respect to India.