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The article focuses on the transformation of Murrieta Hot Springs in Riverside County, California, from a health spa resort established by Fritz Guenther in 1902 to a predominantly Jewish haven by the 1930s. Topics discussed include the resort's unintentional Jewish symbolism, the influx of Jewish patrons, the contrast with nearby resorts, and the role of Guenther's openness in fostering its Jewish identity.

Copyright of Croatian Journal of Education / Hrvatski Časopis za Odgoj i Obrazovanje is the property of Uciteljski Fakultet u Zagrebu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Croatian Journal of Education / Hrvatski Časopis za Odgoj i Obrazovanje is the property of Uciteljski Fakultet u Zagrebu and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article talks about William Garey and David Macarov from Atlanta, Georgia, who served in the Israeli Air Force (IAF) to defend the state from invasions by Arab armies, focusing on the topic of Zionism.

In her last novel, Daniel Deronda (1876), George Eliot demonstrates a profound, if uneven relationship between the traditions of the English upper classes and the culture of European Jews. Through the novel's two principle characters, Daniel Deronda and Gwendolen Harleth, Eliot grounds her broader cultural dichotomy in the intimate relationship between two people who share an unusual experience of chance. Over the course of the novel, Eliot explores the chance nature of Daniel's identity - his native Jewishness and his English nature - as well as Gwendolen's misfortunes, which force her to undergo a profound test to her nature and represent for Daniel a mirroring of his own mother's experience of oppression in marriage. Eliot explores identity, though, with an emphasis on the broader cultural differences that inform the characters' positions. Although some critics and readers have questioned the compatibility of the more distinctly English elements with the Jewish plot lines, the aim of this essay is to demonstrate the significance of the dichotomy between the novel's two plots and, more generally still, its two divergent cultural perspectives. [ABSTRACT FROM AUTHOR]

Zionism Movement was a motion waved by the Jews in the 19th century which aimed at building a Jewish country. The movement developed rapidly after they got the English's support, laying solid foundation for later states in the aspects of policy, economy and culture. At the same time, however, Zionism Movement was in conflict with Palestinian Arab nationalist movement, between them racial tensions exploded into riots, which forced British government to adjust its policies again and again. [ABSTRACT FROM AUTHOR]

Copyright of Araucaria is the property of Araucaria-Revista Iberoamericana de Filosofia, Politica y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies & Art (08687692) is the property of Logos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hummus, one of the most common foods in Israel, was appropriated several decades ago as an icon of Israeli culture and nationality. Organic hummus—a recent version of the dish—appeared due to global-cultural trends of ethical and reflexive food consumption. It is customary to see organic food as representing locality, health, ecology and social justice. But it also embodies representations of globalism and westernism, mainly because of its integration in the global industrial system and its origin among the post-materialistic social elite in Western countries. This article deals with the encounter of the global and local as embodied in organic hummus in Israel. This look at the production, distribution and consumption of organic hummus uncovers social and political layers embedded in the dish and sheds light on several paradoxical aspects. I argue that the global socioeconomic conditions and ideas embedded in the concept of organic attached to hummus allow the imagined re-localization of the dish. Hummus is a dish perceived as representing rootedness, earthiness and local simplicity, but nowadays, in its organic version, it wears an economic and symbolic framework of global values used by the Israeli westernizing elite to demonstrate a symbolic cosmopolitan identity. [ABSTRACT FROM AUTHOR]

The article offers information on the Zionism was inspired by European conditions, proposing a positive alternative to a history of anti-Semitism and pogroms that was specifically and entirely European. It mentions the key characteristic of settler colonialism is not Europeanness but the dual outcome of destruction and replacement; and also mentions the inner contradiction in Zionism derived from the assumption that all the Jews in the world constitute a single entity.

From the late nineteenth to the early twentieth century, the Jewish communities of Eastern Europe supported the development of musical theater in Yiddish. Given the difficulties of life in the shtetl, comprising isolation from non-Jewish neighbors, limited educational opportunities, poverty and political oppression, Yiddish opera functioned as a statement of Jewish nationalism. In this paper, I will discuss the historical conditions under which it was presented, including the following factors: effect of folk music styles documented in the field research of ethnomusicologists in Eastern Europe; topicality of subject matter in Yiddish opera as definition of the growing Jewish nationalist political movement; and identity and background of important composers and performers of the genre, and the effect of emigration to the United States on the style and content of their work. [ABSTRACT FROM AUTHOR]

The article discusses the establishment of a Jewish-national state in Israel by the Zionist movement, and its implications of ethnic cleansing of previous inhabitants. The Zionist movement allegedly refused to heed to a bi-national solution, which has reportedly brought Israel to a Jewish national state dominated by militaristic and militant nationalists. It recounts the conflicts with Palestinians and how the Jews think it is their moral right to expel Palestinians from the land.

The article focuses on the author's discussion on the role of Zionism in the present Jewish-Arab conflict. He cited the Zionist literature, which entails that Jews are entitled to a territory that grants them unity against the anti-Semitic world. He points out that the chosen territory was Palestine, but it was already inhabited by its natives. Thus, the native Palestinians were viewed as a hindrance in realizing the Zionist dream by their mere existence.

The article presents an examination of Ethiopian Jews and the decision to migrate to Israel. The article discusses the unique position these Jews have in Israel including that they are black, have come from a traditional farming culture and that they have practiced their religion in isolation from other Jewish communities. It examines when Ethiopian Jews first began migrating to Israel in 1955 and discusses some of the problems they encountered including having their immigration status blocked. It notes that the majority of Black Jews arrived in Israel between 1980 and 1985.

The article discusses the topic "Linking the Silos" which is being addressed by Jewish communal organizations in terms of internal operations and inter-organizational collaboration. During the 1990s, communal leaders and funders focused on questions of Jewish identity in response to spiraling rates of intermarriage and declining levels of identification among younger Jews. It examines the broader Jewish environment in which sh schools and educational programs function. The project started with a series of questions about the recruitment of learners and the effects of Jewish education, in or Jewider to understand what inspires Jews to enter the portals of Jewish education, the short-term impact of their engagement and the long-term effects of Jewish education upon their lives afterward.

The article focuses on the book "La chasse aux évidences. Sur quelques formes de racisme entre mythe et histoire," by Maurice Olender. The book is a homage to historian Leon Poliakov who wrote extensively on anti-semitism and the Holocaust. Poliakov's influence is visible in Olender's book, especially while mentioning Jewish priest Pierre Charles who in the period between the two World Wars brought in evidence, the proofs of fabrication by the police of the Protocol of Elders of Zion.

The article focuses on Judah L. Magnes, the leading proponent of bi-nationalism as a solution to the Israel-Palestine conflict, during the era of the British Mandate in Palestine. Palestinian commentator Ahmad Samih Khalidi explained bi-nationalism. It stresses that Magnes differed from present-day bi-nationalists in his deeply-held conviction that Jews had a right to live in Palestine. A brief biography of Magnes is provided. The argument of mainstream Zionists to Magnes' proposal is noted. It describes the attitudes to Magnes and bi-nationalism in Great Britain in 1930-1945.

Zeruya Shalev's Husband and Wife and Michal Govrin's Snapshots offer two distinct literary responses to Anita Shapira's polemical question: "Is there a way to restore the Bible to the focus of Hebrew Culture?" In both novels, the authors try to find a place for the Bible in a contemporary Israeli context: Shalev makes the Bible part of the local, intimate life of her protagonist and Govrin breaks the Bible's dominance over the Talmud and of the primacy of sovereignty over mobility, and in so doing gives legitimacy to different narratives of place. Both authors search for feminine models in order to move away from the Zionist association of the Bible with the land. Furthermore, both authors advance, or at least allow for, a reading of these feminine models as metaphors for a larger, collective identity, which not only reflects personal, private conflicts but also reacts to the changes that Zionist ideology has undergone in Jewish thought. [ABSTRACT FROM AUTHOR]

The revival of Jewish traditional music in Krakow, performed mostly by non-Jews, provokes the question about the relation of ethnic identity and ethnic music. How do Polish klezmer musicians and cultural organizers identify themselves with the Jewish culture that they cultivate? The interviews with the members of the klezmer milieu in Krakow indicate that the revival provokes them to undergo a complex process of negotiating their Polish identity in confrontation with Jewishness and the Jewish outlook on Polish history. The experience with the music of the ‘others’ inspires them to revise their national myths and stereotypes. While doing that they adopt various techniques that help them achieve a positive identification with their ingroup. [ABSTRACT FROM AUTHOR]

While many scholars have commented on the polemical aspects of Emma Lazarus' "Jewish" poetry, most have concentrated on her use of religious and racial imagery but have failed to acknowledge the centrality of gender tropes in her writing. In this paper I examine Emma Lazarus' attempt to reinvigorate Jewish patriotism and nationalism in 1880s America, contending that the nationalism Lazarus champions is informed by her efforts to created a "remasculinized" Jew. I argue that her endeavors were, in many ways, a reaction to the feminization of the Eastern European Jewish immigrants underway at the time. Emma Lazarus, a woman who precedes Zionism's "founding fathers" -- e.g., Herzl and Nordau -- refigures Jewish maleness in hyper-masculine terms, and yet, in doing so, she unwittingly exposes the problematic nature of nationalism's identity claims. [ABSTRACT FROM AUTHOR]

The article presents the author's reflections on the Israel/Palestine conflict, known as the al-Aqsa intifada. The article provides an overviews of the articles in this issue of "Hagar." The article discusses zionism, the Palestinian Diaspora, Lev Grinberg, who was head of the Humphrey Institute, Jewish nationalism in the U.S. during the nineteenth century, Palestinian national literature, Mizrahi poets, Israeli identity, Palestinian identity, Israel's ethnic relations, Bedouins, Palestinians refugees, and reconciliation.

In this article a comparative study is presented of the Indian and the Ethiopian Jews in Israel. immigrant communities that went through similar experiences of integration and accommodation in Israel. despite the time lag in their arrival. Elements of their history and sociocultural background in the countries of origin are discussed in order to explain the emergence and status of ethnic identity in a complex new society with a shared background ideology of integration (Zionism). An assessment is made of the (perceived) initial religious and social marginality of the two groups as it may have interacted with their social ‘careers’ and group status. The socioeconomic structure of Israeli society has contributed to ‘reproducing ethnicity.’ The analysis suggests that the ‘Indian’ and ‘Ethiopian’ Jewish subidentities are now well-established in Israel, illustrating that the cultural content of ‘Jewishness’ or Jewish identity is quite diverse. [ABSTRACT FROM AUTHOR]

‘Rupture and Return’ challenges the ghettoized nationalist analytical framework for understanding Mizrahi identity. Although, it suggests that Mizrahi identity was ‘invented’ within the process of the Zionist invention of the ‘Jewish Nation’. it also proposes a diasporized analysis that situates Mizrahi culture and history within a different conceptual framework, one formulated within a multi-chronotopic notion of temporality and space. In this meta-historical essay, the author suggests the contours of an intellectual/institutional space for critical analysis called here ‘Mizrahi Studies’. It re-articulates a Mizrahi perspective within a multicultural methodological approach, one entailing a relational understanding of culture as well as a non-finalized and conjunctural definition of identity as a polysemic site of contradictory positionalities. [ABSTRACT FROM AUTHOR]

The isolation and marginalization of Jewish anti-Zionists was a result of an intense propaganda barrage by the Zionist movement and the misguided, uncompromising, extremely insensitive (and at times, almost irrational) campaign against Zionism by the anti-Zionist constituency. The fundamental goal of the `influentially sponsored Fellowship was to provide a Jewish forum where political Zionism, with its goal of a Jewish State in Palestine, could be publicly and vigorously opposed on the grounds that Jewry was a religion, not a nation and as such had no right to acquire a state. Despite his stoicism in the face of recurrent attacks and condemnations from the Zionists at the Board, his efforts only highlight the fact that Gluckstein and the Fellowship were little more than a nuisance to the Zionist-dominated Board. After the Zionist success in gaining a majority at the Board elections in 1943, the argument that the Board opposed Zionism and therefore Zionism did not represent Jewry lost much of its credibility. Throughout 1945 and 1946 the Fellowship claimed that membership was increasing to a `marked degree', and a meeting of its executive in September 1946 was informed that membership was rising steadily and satisfactorily.

Research on Latin American immigrants to Israel started in the mid-1970s, more than three decades after Jews from that region began a piecemeal movement of aliyah, attracted by the pull of Zionism and the prospect of a Jewish life in this country. In "The Latin American Community of Israel," Donald Herman takes advantage of this motivation, for it provides an almost ideal setting for research on the encounter between dreaming and reality and on the reformulation of ideology. Since its inception in this country in the late 1940s and early 1950s, professional sociology paid a great deal of attention to the study of the immigration of Diaspora Jews to Israel and to analyses of the processes whereby new immigrants are — or are not-integrated by the veteran host population to the point at which they meld with both the latter and with newcomers from other parts of the world. Since immigrants comprised a majority of the Jewish population during the first two-and-a-half decades of the state, sociological research also undertook studies reflecting the variegated social texture of the country, for it was only in the mid-1970s that sabras began to outnumber old and new immigrants.

The article focuses on the role and achievements of Selig Brodetsky, a British Jews who epitomized the dramatic ascendancy of Zionism in the Jewish community of Great Britain. According to a topic written by Gideon Shimoni focusing on Brodetsky's life, it reveals that Selig imparted a particular character to the ascendancy of Zionism in Anglo-Jewry. The true mainspring of Zionism's communal power before and during the Second World War was the steady growth in popularity of the Zionist Federation. Brodetsky's genuine concern was with the imminence of communal disarray. His subsequent public career can, in many respects, be portrayed as a determined attempt to attain unity. He was profoundly convinced that the communal debate on Zionism could not be viewed in isolation, nor even on its strict merits. Brodetsky's fundamental desire was to harmonize the interests of Zionism with those of Anglo-Jewry, and his determination to dispel the impression that there might exist a dichotomy between them.

The article focuses on the election of Selig Brodetsky to the presidency of the Board of Deputies of British Jews in November 1930. The aim of the article is to examine the background to Selig Brodetsky's election, and his role in the events associated with the ascendancy of Zionism within Anglo-Jewry, especially the so-called Zionist capture of the Board of Deputies between 1939 and 1945. The lay leadership of Anglo-Jewry had traditionally been almost exclusively in the paternalistic and benevolent hands of what has aptly been described as a "cousinhood" of eminent and prosperous Anglo-Jews. Zionists had tried to win over British Jews to their cause long before 1939. The manifesto rejected the demand of' Zionist leaders in Great Britain that the Jewish settlements in Palestine shall be recognized as possessing a national character in a political sense. For the Conjoint Committee, that was part and parcel of a wider Zionist theory, which regards all the Jewish communities of the world as constituting one homeless nationality, incapable of complete social and political identification with the nations amongst whom they dwell.

The paper focuses on a book related to German Zionism. Poppel has decided to delineate his subject matter rigorously, as is indicated by the title and sub-title of the article, in order to achieve a sharp focus on what he considers Zionism's provocative but overly narrow conception of Jewish identity. He seeks to understand Zionism as it understood itself and to extend the same courtesy to German Jewry as a whole. He considers his procedure scientific and forthrightly insists on the accuracy of his conclusions. Before venturing on his sociological-historical study, Poppel surveys the territory in an introductory chapter. In the beginning the predominant spirit of German Zionism in speech as well as deed might be characterized as either moderate or passive, depending on one's orientation. A whole chapter of Poppel's book is devoted to The Failure of Alyah," it being surely necessary to pay attention to the fact that between 1919 and 1933 a mere 2,000 German Jews took their Zionism seriously enough to effect a return to Zion.

The article focuses on the German Zionism and Jewish Identity. The preponderating tendency of German Zionists not to leave their native land immediately raises the question of what Zionism could have meant for those of its adherents who chose to remain in the Diaspora. At least a brief look at the early history of Zionism is necessary to answer that question. The origins of the modern Zionist movement are in Theodor Herzl's manifesto, "The Jewish State," published in 1896; and in the international Zionist Congress, which he convened in Basel in the following year. Herzl's goal was only the latest in a series of attempts dating back to the late eighteenth century to provide a solution to the so-called "Jewish question," which asked, quite simply, whether there was any place at all for the Jew, as a Jew, in the modern world. To a considerable extent, the emergence of Zionism must be understood as a reaction to the failure of emancipation, in two senses: first, that failure was total in eastern Europe; and second, in western Europe legal emancipation produced neither full integration nor did it eradicate or appreciably diminish antisemitism.

The article focuses on the French Jewish youth movement between the wars. The definition of a form of Jewish identity that would allow integration into the larger society while at the same time providing a basis for Jewish group survival has been a major obsession of modern Jewish experience. The solution that the men of the Enlightenment and their successors deemed most appropriate for the conditions of the largely culturally homogeneous western nation-state was the purely religious definition of Jewish identity. It was in Western Europe that the religious definition of Jewish identity first emerged. As early as the Napoleonic period, French Jews denied the importance of national elements within Judaism and adopted the comfortable formula of Frenchman by nationality and "Israélite" by faith. Despite the rapid secularization of French Jewry during the nineteenth century, the religious expression of the nature of Jewish identity remained the only acceptable public formula for Jewish self-definition in France until after the First World War.

The article focuses on the concepts of Zionism and Jewish nationalism. The nineteenth century saw the emergence of a wide variety of nationalisms. The peoples claiming a national existence and consequently international status--lived in territories which were in some form or other linked historically with an earlier period of independence and with which the peoples could claim some degree of historical continuity. If the essential roots of Zionism are to be found partly in religion and partly in the general philosophical background of the nineteenth century, they must be found also in the state of the Jewish population among whom the movement took root. The extent to which Zionism as a whole attracted such wide support in the Diaspora as a result of the impact of Russian Jews as compared with the support given to the movement from stable, culturally assimilated Jewish communities is not apparently able to devote much space, yet it seems to be an issue which is essential to the understanding of Zionism.

The article describes the Marxist opposition to both Zionism and other variations of Jewish nationalism. The article analyzes what leading Marxist theorists especially in central Europe, had to say about the Jewish problem as it presented itself to the socialist movement at the turn of the twentieth century, and in particular their evaluation of Jewish nationalism. That was a crucial period, which witnessed the rise of a revolutionary socialist movement confronted by rival nationalist and anti-Semitic movements throughout Europe, as well as the emergence of political Zionism. Those Jews who joined the Marxist camp in Eastern Europe and the Soviet Union fought for a socialist revolution together with non-Jews. They sought to achieve an emancipation modeled on conditions in Western Europe. It is an indisputable fact that the historical-materialist outlook formulated by sociologists Karl Marx and Friedrich Engels did not originally take sufficient account of the significance of the national problem in nineteenth-century Europe. In his early essay on the Jewish question, Marx had already reduced nationality to the factor of economic interest, and misleadingly identified the illusory nationality of the Jew with that of the merchant and moneyman.

The article studies trends in Israeli public opinion on issues related to the Arab-Israeli conflict 1967-1972. Emphasis is placed on the seemingly inherent incompatibility between Jewish nationalism as expressed by the Zionist movement and Palestinian Arab nationalism. According to such interpretations the basic causes of the conflict have not changed in the past 60 years. In addition to the original causes, new problems have emerged such as refugees, borders, occupation forces, and various formulae for negotiations. What is absent from most of these studies is an examination of public opinion, its formation, focus, and relationship to the continuation of the conflict. Using data based on public opinion surveys carried out by the Israeli Institute of Applied Social Research between 1967 and 1972, this article also examines some of the attitudes of the Israelis on issues relating to the conflict until the end of 1972. No attempt will be made to analyze either actual behavior or the merits of the arguments made by the Israelis.

The article focuses on the reception of political Zionism in England. Political Zionism evoked more response from Gentiles in England than from the Jews. The British Government did, at least, offer the Zionists a settlement in East Africa. The vast majority of Anglo-Jewry remained either indifferent to the idea or opposed it. Although the East End masses evinced considerable enthusiasm during Herzl's occasional public appearances in London, it was generally short-lived. Even more disconcerting was the fact that the leaders of the community failed to provide him with the expected financial backing and political contacts. They were equally unimpressed by both his ostentatious appearances at fashionable garden parties and his demonstrative appeals to the Fourth Zionist Congress in London. Several factors militated against Anglo-Jewry's early acceptance of Herzlian Zionism. One, as later historians have noted, was ideological; for many among the immigrant community, especially, the attraction of socialism was too strong to leave much room for Herzl's ideas.

An essay is presented on the significance of Jewish pilgrimage to Poland for the study of tourism. It offers views from conservative historians with pseudo-events. The author relates his experience in visiting Poland with American Jews and celebrated being a Jewish nation in the last part of the trip.

The article explores the cultural and political facet of Yiddish writer Sholem Aleichem's funeral in New York on May 15, 1916. It mentions that the funeral spurred grief, nostalgia, and national pride of Jewish immigrants in the U.S. It notes that the funeral, which was organized by Zionist activists, was a proof of Aleichem's significance as a cultural symbol for Eastern European Jews in the U.S. Moreover, it delves into the motives of the planners and the views of the spectators.

This article explores the rise and development of Zionism. In the ancient world religion the servant of the state and the gods were part of the civic furniture. On the one hand the conquest of a state was the conquest of its gods: and on the other the pantheon of the victorious state stood ever open to receive recent recruits from among the gods of the conquered. In that ancient world the Jewish religion and the Jewish state were an anomaly. The Jews were a peculiar people as the living witness of God's law; that was the one indispensable condition of national immutability. They persisted as a nation through the law and the law lived through the nation. Inevitably the separation of the national and religious aspects of the early Judaism carried with it not only the splitting up of the unity of the Jewish nation, but the transfiguration of the Jewish religion. Zionism is a reaction against this two-fold assault upon Judaism. Jews include perhaps a larger proportion of academically trained intellects than other races, and certainly no smaller proportion of proud and ambitious men. It was from these Western-trained men that Zionism borrowed Herzl and what might be called the staff of the modern nationalist movement.