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Without doubt Aaron is intimately involved in the creation of the molten/golden calf. Does he act with good faith seeking to delay action until Moses descends from Mt Sinai, or because he fears for his life if he refuses to act? (He did the best he could under the circumstances.) Idolizing Aaron could mean "Defending Aaron." Or Idolizing Aaron could mean Aaron-as-idol-maker, "Disparaging Aaron." The preponderance of post-biblical writings exonerates Aaron, a minority view is that he is a blasphemer. [ABSTRACT FROM AUTHOR] more...

Copyright of Jurisprudence Faculty Journal / Magallaẗ Kulliyyaẗ Al-fiqh is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.) more...

Aaron Rizzieri has recently argued that the problem of hell is a complicating factor for the issue of divine hiddenness. In particular, the problem of divine hiddenness is made much worse if anyone is threatened by negative afterlife consequences. While Rizzieri’s argument suffers from lack of theological nuance, there is a serious objection to Christian theism lurking in the vicinity of his argument. I offer what I take to be the best response to that objection. more...

Miriam plays a disproportionate role in the literary design of Exodus because she strategically participates in both major rescue operations. She witnesses the rescue of her brother Moses as well as the rescue of the Israelite nation from Pharaoh's oppressive regime in Egypt. The stories about her in Exodus provide a frame for these acts of deliverance. Her song also functions prophetically; as the sister of Aaron, she, too, functions as Moses's spokesperson and calls upon Israel to respond faithfully. This article counters current scholarship (R. Burns and R. Hawkins) by providing a better explanation of Miriam's namelessness in chapter 2 and her prophetic activity in chapter 15. It engages with G. Janzen's assessment that the song of Miriam is analeptic, occurring before Moses's longer version of the song. Her rebellion story in Num 12 and the prophet Micah's recognition of her leadership role alongside Moses and Aaron both suggest that Miriam was highly revered and deeply loved. Literarily, she bears witness to God's saving work and calls upon readers to respond in celebration. [ABSTRACT FROM AUTHOR] more...

Copyright of Mersin University School of Medicine Lokman Hekim Journal of History of Medicine & Folk Medicine is the property of Mersin University School of Medicine 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.) more...

This article discusses rabbinic traditions about Moses and Aaron that address questions of hierarchy, status, envy, and fraternity between the brothers. It suggests that considering the time periods and places in these traditions were written adds a crucial dimension to understanding them. Information about the social and religious challenges of the era illustrates the social dynamics at the end of the Second Temple period and in the time of the Mishnah and Talmud. This reveals an aspect of the nature of the leadership crisis and shows the positions and desires of the emerging heirs to leadership. Such an historicist approach relies on the paradigm in the literature regarding Aaron's character. It allows for optimal understanding of trends in treatment of these traditions among the sages in the Land of Israel. [ABSTRACT FROM AUTHOR] more...

The traditional interpretation of the golden calf episode takes the narrator's picture to be the whole story. By uncovering the different ways in which Moses, Aaron, the Israelites, and the neighboring tribes think about the episode, I show that the narrator's picture is just one of several perspectives offered by the text. Relying solely on the narrator leaves the reader with interpretive puzzles and unsavory lessons. My interpretation shows the episode to be more nuanced than the tradition recognizes, resolves these puzzles, and replaces the repugnant lessons with reasonable ones. [ABSTRACT FROM AUTHOR] more...

Copyright of Lublin Studies in Modern Languages & Literature / Lubelskie Materialy Neofilologiczne is the property of Maria Curie-Sklodowska University, Department of German & Applied Linguistics 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.) more...

In Shakespeare's 1623 Folio, Titus Andronicus contains a controversial scene absent from the previous quarto printings of the play—the mid-play fly-killing scene. In the first half, the long monologue of Titus highlights Lavinia's markedly feminine suffering from rape and dismemberment, and in the second half the dialogue between him and Marcus problematizes the racially charged motif of Blackness. This added scene first increases the sympathies an audience has for Titus and especially Lavinia, and then redirects it by intensifying the language—and social concern—of race, through Titus's livid critique of Aaron, the "Cole-blacke Moore." [ABSTRACT FROM AUTHOR] more...

Walter Houston's article on the death of Nadab and Abihu is one of the few attempts to bring a social science model of honor and shame to bear on the Pentateuch. This article will argue that he did not go far enough in tracing how honor and shame bring coherence, not just to the Nadab and Abihu incident but also to all of Lev. 10. In particular, honor also explains the speeches of Yhwh and Aaron, the transition from the prohibition of mourning to Aaron's grant of interpretive authority, and the overall narrative tension and resolution of the chapter's narrative. This article will briefly review and critique Houston's article and then argue that Lev. 10 contains a rhetoric of honor that coordinates relationships between Yhwh, priests, and people in a way that brings greater coherence to the chapter as a whole. [ABSTRACT FROM AUTHOR] more...

Copyright of Historical Review / Istoricheski Pregled is the property of Bulgarian Academy of Sciences, Institute for Historical Studies 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.) more...

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska 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.) more...

Reseña de: ASSMANN, J., CACCIARI, M., DUQUE, F., PONS, J. y VELA, A. (2020). La palabra que falta. El dios indecible de Moisés y Aarón, de Schönberg. Madrid: Ediciones CBA.

Keywords: Aaron; adjacency; authority; bifocality; genre; genre-bending; Miriam; Moses; play; prophetic voice; spokesperson; voice EN Aaron adjacency authority bifocality genre genre-bending Miriam Moses play prophetic voice spokesperson voice 11 17 7 05/04/21 20210401 NES 210401 Any God I ever felt in church I brought in with me. And since preaching tends to privilege linguistic and interpersonal intelligence, those whose primary frames of intelligence are musical, spatial, naturalist, or kinesthetic may benefit as well from a sermon that leans on another form of discourse.[12] Genre-bending sermons often do far more than clear the hurdle of accessibility; they make encounters with scripture joyful and spirited. Such a narrow conception of prophetic voice hinders the sermon from functioning as emancipatory discourse in the fullest sense, and the sermon becomes a medium for propping up tired conceptions of God and authority. [Extracted from the article] more...

The fourth century of the Common Era was a period significant for witnessing the effective birth of Christian historiography and the (putatively) definitive separation of 'Jew' and 'Christian' as distinctive identities. A text emerged, known as Pseudo-Hegesippus or De Excidio Hierosolymitano (On the Destruction of Jerusalem). This text illustrates how Christian historiography and Christian anti-Jewish ideology at that time could engage with the traditions of classical antiquity. In particular, this article argues that Pseudo-Hegesippus deploys figures from the Hebrew Bible in the mode of classical exempla and that it does so within the largely classical conceptual framework of national decline. For Pseudo-Hegesippus, biblical figures presented as classical exempla serve to illustrate the historical decline of the Jews until their effective end in 70 CE (when the Romans destroyed Jerusalem and the Temple). One passage, De Excidio 5.2.1, and its enlistment of five Hebrew heroes illustrates this point particularly well. The use of exemplarity and the theme of national decline employed there help us appreciate De Excidio as a distinctive contribution to early Christian historiography and anti-Jewish literature in late antiquity; this expands our ability to imagine the ways in which fourth-century Christian authors could conceive of and articulate Jewish history in classical terms. [ABSTRACT FROM AUTHOR] more...

The Priestly Document (P) from the classic hypothesis of four documents is in fact the only one element of this hypothesis, which remained the current assumption in all modern hypotheses about the Pentateuch. The problem is that until now the researchers are unable to determine where this document in its original form (the so-called Grundschrift-P) was ending. In modern discussion, it is often limited to the Books of Genesis and Exodus. Nevertheless, the texts classified as P or post-P are also found in the Book of Leviticus and the Book of Numbers, and according to some even in the Book of Deuteronomy. The discussion of the critical-literary nature on the text in Numbers 20:1–13shows the complexity of the problem and is an example that unambiguous solutions in the source classification of a given text and explaining the process of its creation are not easy. In the latest analyses, the pericope is considered entirely as either the P or post-P text, but nevertheless more complex and multilayered models explaining the process of its formation are often proposed. more...

This paper evaluates the attitudes toward the contemporary Jerusalem priesthood and cult on evidence in the Visions of Amram. To the extent that this issue has been treated, scholars have generally argued that the Visions of Amram originated among groups that were hostile to the Aaronid priesthood. Such treatments, however, have left some of the most germane fragments unexamined, several of which deal directly with matters pertaining to the cult, Aaron, and his offspring (4Q547 5 1–3; 8 2–4; 9 5–7; 4Q545 4 16–19). My study incorporates these fragments into the larger discussion, and in so doing demonstrates that many of the views expressed in the secondary literature require revision. My analysis shows that, though the social location of the Visions of Amram is difficult to determine, we should not be too quick to dismiss the possibility that the writer was a supporter of the contemporary status quo in the temple, given the elevated status afforded to both Aaron and his eternal posterity throughout the text. [ABSTRACT FROM AUTHOR] more...

The article focuses on the localization of the martyrdom of the British saints Aaron and Julius, known of solely from Gildas, writing in the early 530s. His remarks were taken up by Bede (d. 737), so that the two saints have never been forgotten, their cult surviving to this day. The author provides a detailed survey of discussion of Aaron and Julius over the centuries, and argues that their martyrdom was neither at Caerleon (in south-east Wales) nor Chester (in north-west England), as suggested by numerous scholars, but at Leicester, another major city of Roman Britain. Working from epigraphic sources and taking into account ancient models of naming, the author attempts a reinterpretation of Legionum urbs in the original texts by emending it to Legorum urbs “city of the Legores,” the Celtic people of the Leicester region. The latter, by the time of Gildas, was occupied by the Angles, while the city itself was abandoned, which may explain Gildas’s remarks, otherwise unclear if one identifies Legionum urbs with Caerleon or Chester. The author adduces both historical and linguistic arguments for his proposal and shows that it sheds new light on the history of early British Christianity. more...

World War One was a difficult time for American Mennonites. conscription revealed profound differences between progressive Mennonites such as those from the General Conference and plain Mennonites such as those from the Mennonite Church. The General Conference endorsed non-combatant service and advised its draftees to "accept only service designed to support and to save life." The Mennonite Church, however, categorically rejected non-combatant service and declared that "under no circumstances can they consent to service, either combatant or noncombatant, under the military arm of the government." Military officers and government officials tended to view all Mennonites in a strictly adversarial fashion and usually failed to recognize or appreciate their differences or the sincerity of their efforts to reach some sort of mutually satisfactory compromise. Conscription defined a generation of young men and produced its fair share of martyrs. One hundred and thirty-eight Mennonites, most of them plain, were court-martialed for refusing to accept noncombatant service. But in a counterintuitive way, conscription also strengthened the Mennonite Church. The young Mennonite men realized the tension between their religious beliefs and the expectations of them as citizens of the United States. They almost invariably reported that whatever suffering they endured because of their nonresistant stand ultimately strengthened their faith. more...

Objectives To evaluate the effectiveness of anemia management and audit with feedback practices in reducing overuse of RBC transfusion. Methods This review follows the Centers for Disease Control and Prevention's Laboratory Medicine Best Practice Systematic Review (A-6) method. We searched the literature and solicited unpublished studies on practices to reduce overuse of RBC transfusions as measured by reductions in units transfused and proportion of patients transfused. Results Thirteen studies on preoperative anemia management and three studies on audit feedback practices met inclusion criteria. Strength of evidence was high to moderate for reducing the number of units and proportion of patients transfused. Conclusions Preoperative anemia management reduces the proportion of patients transfused and units of RBCs transfused. Audit with feedback across cases, physicians, and/or service areas, as part of a continuous quality improvement practice, reduces the proportion of patients and units of RBCs transfused. [ABSTRACT FROM AUTHOR] more...

Bottom line: that the Qur'an as a book God amazing, and immortal, researchers study on the level of all text starting with the fence, then linked to soorah accepted by and then this way of analyzing text and sets on is intended to raise the multiplicity of meaning and possibilities of surface verses in Quran Majeed. It is not determined on the level of sentences and text completed, but should look for coherence between the text and its surroundings, abroad and this requires research into the relationship between text and context surrounding it, look for brows, and the relationship of text to position for time off, text effect, relations between consecutive sentences in the text include internal relations, and their extension. And do not hide the importance of context in the analysis script when invisibly or absence of links in specifies prospects. [ABSTRACT FROM AUTHOR] more...

It is proposed that the priestly story of Aaron's flowering staff (Num 17:16-26) is an etiology for the asherah in Solomon's temple (2 Kgs 21:3, 7; 23:4, 6, 7). The staff as described is closely similar both in form and in function to the asherah. This proposition accounts for the absence of hostility towards asherim in the priestly literature, and it generates a solution to the age-old problem of why Moses and Aaron were denied entry into the promised land (Num 20:1-13, 24; 27:14; Deut 32:51). [ABSTRACT FROM AUTHOR] more...

Discussion of hair and beards in the early medieval West is dominated by the wearing of long hair by the Merovingians, and by the debate about the tonsure. Narrative sources and Roman Law provide evidence on the social and ethnic meaning of hair and beards, but the most substantial body of evidence is to be found in Biblical commentary. [ABSTRACT FROM AUTHOR] more...

In recent years, the Radical Enlightenment has been primarily associated with the philosophical criticism of Spinoza and his disciples. But the Radical Enlightenment's attack on Christianity did not solely hinge on the philosophical grounding of its proponents, let alone the philosophy of the seventeenth-century Dutch savant. Focusing on the German Enlightenment radical Hermann Samuel Reimarus (1694-1768), and his criticism of the ancient Jewish priesthood, this essay shows that an equally potent criticism of Christian doctrine targeted its Old Testament foundations, in which Christian theologians had located the prefiguration of the New Covenant. However, not many radical thinkers were equipped to execute such a profound attack, as it required not only an understanding of the subtleties of Christian theology, but also substantial philological training and an intimate knowledge of historical and linguistic scholarship on ancient Israel. This essay explores how Reimarus's criticisms bridged the Radical Enlightenment and older traditions of Christian humanism and Hebraism within the trope of priestcraft. [ABSTRACT FROM AUTHOR] more...

By paying attention to the emotional aspects of the key characters in the Exodus story, we can find stories in the midst of trauma that can be helpful to people of faith today who have suffered trauma. People who are victims of abuse and betrayal may find that carefully applied reading of texts like the Exodus story is therapeutic. [ABSTRACT FROM AUTHOR] more...

By paying attention to the emotional aspects of the key characters in the Exodus story, we can find stories in the midst of trauma that can be helpful to people of faith today who have suffered trauma. People who are victims of abuse and betrayal may find that carefully applied reading of texts like the Exodus story is therapeutic. [ABSTRACT FROM AUTHOR] more...

According to the classical Orientalist view, the Qurʾān copies biblical stories and, not infrequently, does so in an incorrect way. The Qurʾānic story of the Golden Calf, with the Sāmirī (Samaritan) character as the protagonist, is given to be an explicit example of this incorrect copying. This paper, however, considers the possibility that the incidents depicted in the story might have happened in a different way from what is described in the Bible. Thus it aims to examine the Biblical version of the story with reference to the Qurʾānic version, but unlike the classical Orientalist view, adopts an unbiased attitude. In this way, an explanation is offered of the etymology of the word "Sāmirī" indicating its possible relation to the concept of "firstborn" as well as to the genealogy of Joseph. [ABSTRACT FROM AUTHOR] more...

In the Renaissance, monsters were a popular spectacle featured in broadside ballads, drama and other mediums. However, this fascination with looking at monsters was also tempered by a fear of what influence those monstrous spectacles could have on an audience. The stage in particular was criticized by Puritans such as William Rankin and John Northbrooke as a place that infected audiences with monstrous ideas; audiences enjoyed watching monsters and villains, but some people feared that this enjoyment would make the audience more susceptible to taking on those evil qualities themselves. This potential for monstrosity to be contagious then influenced the way that monstrosity was depicted on the stage, particularly in Shakespeare's Titus Andronicus and The Tempest. In these works, the villains Aaron and Caliban are both physically different from the other characters, but it is their social interactions and attempts to convince others to commit evil that makes them truly monstrous. Although some characters are physically marked as monstrous, this proves to be an unreliable indicator of a character's true monstrous potential. Language can manipulate and encourage monstrous desires and the true monster is not the one that you can easily see, but the monster that is potentially within anyone. [ABSTRACT FROM AUTHOR] more...

W greckiej wersji Księgi Syracha dwukrotnie pojawia się termin "martyrion" (świadectwo). Oprócz Syr 36,14 pojawia się w Pochwale ojców w odniesieniu do osoby Aarona (Syr 45,17). Brat Mojżesza zostaje tam określony jako ten, który ma "nauczać Jakuba świadectw". Taka wypowiedź nie pojawia się w innych tekstach dotyczących Aarona w Biblii. Zostaje więc najpierw przeanalizowany kontekst tej wypowiedzi, a mianowicie pochwała Aarona obecna w Syr 45,6-22, a następnie porównane wersje tekstualne Syr 45,17. Zrozumienie znaczenia terminu świadectwo w tym kontekście, staje się możliwe dzięki analizie tego słowa innych kontekstach biblijnych związanych z historią Aarona i przymierza synajskiego, jak i niezależnymi od niej. W końcu wypowiedź dotycząca Aarona zostaje osadzona w czasach Syracha i tłumacza greckiej wersji księgi. Kluczowym dla zrozumienia Syr 45,17 staje się przedstawienie funkcji i znaczenia powygnaniowego arcykapłana. Jest on w rozumieniu Księgi Syracha jedynym pośrednikiem między Bogiem i ludem, znakiem przymierza, odpowiedzialnym za przekazywanie świadectw – Słowa Bożego, treści i wymagań wynikających z zawartego z Bogiem przymierza. more...

In contrast to the book of Ben Sira with its strong focus on Jerusalem and the temple, the Wisdom of Solomon, written between the first century BCE and the first century CE in Alexandria, mentions the holy city in only two verses, both in the relecture of the prayer of Solomon (1 Kgs 3) in Wis 9. The temple and the sacrifices play only a marginal role in the book of Wisdom. This article provides an overview of the use of terms for "holy" in the book of Wisdom. It also analyzes its handling of holy places and its high estimation of prayer and of the interpretation of scriptures--two location-independent forms of worship--as typical of early Jewish diaspora theology. [ABSTRACT FROM AUTHOR] more...

In Ex 5.20,21, narrative has as protagonists the characters of the inspectors of the children of Israel and the prophets, Moses and Aaron. The failure of the transmission of divine oracle made by the envoys of God (vv. 1-5) was "justified" the oppressive Pharaoh's decree (vv. 6-9). It is taken from the people providing straw for making bricks (vv. 10-14). Cover the collection costs of Pharaoh, inspectors trying to negotiate with the monarch broken off in their tentative agreement, and these, in turn, blamed the people before the oppressor (vv. 15-19). Thus, in vv. 20-21, the inspectors of the children of Israel, subservient to the Egyptian administration, position themselves now against the interests of people blaming the prophets brothers. The sword with which Moses had threatened the man (v. 3de) turns against the Israelites themselves (v 21d.); and these, against Moses and Aaron (v. 20a). [ABSTRACT FROM AUTHOR] more...

From quite early on, the Shī'a endeavoured to provide both historical and rational arguments for their central claim that 'Alī ibn Abī Ṭālib (d. 40/661), the cousin and son-in-law of the Prophet Muḥammad (d. 11/632), was not only his legitimate successor but also the person best qualified to lead the umma. In particular, there are several statements attributed to the Prophet Muḥammad which are used as evidence of the special position of 'Alī and his family. One of these is a report known in the Muslim tradition as the ḥadīth manzilat Hārūn (ḥadīth of the position of Aaron). According to this report, cited by such eminent authorities on ḥadīth as Muslim ibn al-Ḥajjāj (d. 261/875), al-Tirmidhī (d. 279/892) and Ibn Ḥanbal (d. 241/855), Muḥammad said to 'Alī: “Are you not content to be with respect to me as Aaron was to Moses, except that after me there shall be no other Prophet?” The ḥadīth alludes to the parallels and similarities between the status of Muḥammad and 'Alī and their close relationship, and that of Moses and Aaron in the Jewish tradition. The article examines the significance of this report for the formulation of the doctrine of the special status of 'Alī in Shī'ī Islam through its use and interpretation in the Muslim literary and historical tradition. [ABSTRACT FROM PUBLISHER] more...

Księga Mądrości Syracha wyróżnia się spośród innych ksiąg mądrościowych Starego Testamentu zainteresowaniem kultem w wielu jego aspektach, począwszy od tych najważniejszych (kapłaństwo, ofiary, normy liturgiczne) aż do tych o mniejszym znaczeniu, jak np. czasy święte czy praktyki niedozwolone. To zainteresowanie liturgią nie oznacza, że Mędrzec był kapłanem. Najprawdopodobniej był laikiem, któremu sprawy kultu były ważne i bliskie. W Pochwale Ojców (Syr 44 – 50) Syrach poświęca dużo uwagi trzem arcykapłanom: pierwszemu z nich – Aaronowi (Syr 45,6-22), Pinchasowi (Syr 45,23-26) i Szymonowi, synowi Oniasza (Syr 50,1-21). W jego prezentacji tych postaci dominuje aspekt apologetyczny (ukazuje kapłaństwo jako przymierze, które Bóg zawarł z Aaronem i Pinchasem). Syrach opowiada się za kapłaństwem aaronowym i broni tego urzędu przed nieuprawomocnionymi uzurpatorami (Jazon i Menelaos). Niejako na marginesie mówi o zadaniach i funkcjach arcykapłanów. Przede wszystkim koncentruje się na aspekcie kultycznym ich posłannictwa, ale mówi również o ich misji sędziego i nauczyciela Prawa. Charakterystyczne jest to, że Mędrzec łączy razem te dwa ostatnie zadania w jedno, które można by określić jako formację Izraela. Żyjąc w czasach powygnaniowych ukazuje najwyższego kapłana jako zwierzchnika narodu, który zastąpił króla i pełni jego rolę – troszczy się o powierzony jego opiece lud i ma władzę nad nim. more...

In this brief account the author attempts to make an actualization of the biblical texts Num 14:11; 20:12 in the context of the Year of Faith, launched on October 11, 2012 by Pope Benedict XVI. By observing these texts in their biblical context it is possible to make a parallel between, on the one side, the role of Moses and his brother Aaron in the desert, and, on the other, the role of the Church in the world. Specifically, just as Moses and Aaron did not complete their mission of leading the people into the Promised Land, so the Church alone does not complete its mission of bringing the people into communion with God. It was not Moses and Aaron who brought the people into the Promised Land, but Joshua: in the same way, the one who finally brings the people into communion with God is not the Church or her pastors, but Jesus Christ, who alone brings abundant life. However, the mission of the Church is not to be considered as something limited and closed because of this. On the contrary, the mission of the Church is to keep the door of faith always open. [ABSTRACT FROM AUTHOR] more...

Artists' statements are foremost contemporaneous documents produced strategically for specific audiences. Fellowship applications nearly always require written statements that provide an articulation of the artist's philosophy, a sense of intent and purpose, and a persuasive argument for why the artwork is significant. One significant, under-studied, repository of fellowship-application artists' statements is the Julius Rosenwald Fund, which granted year-long fine arts fellowships from 1928 to 1948 as a part of a much larger philanthropic machine to better race relations in the United States. This article examines the artists' statements from both successful and unsuccessful Rosenwald applications. Significantly, a large number of artist-applicants presented themselves and their projects through discourses similar to those of trained cultural ethnographers. Critical theories of anthropology, therefore, with its recent discussions on the nature of field notes, transcription, and the transformation of observation and participation into scholarly representation, provide a useful framework for interrogating this body of work. What we find is a significant group of midcentury artists who made the language of the social sciences their own in order to fully embrace their roles as public intellectuals who tackled social issues through expressive means. [ABSTRACT FROM AUTHOR] more...

Noting that he has been in academia for 40 years, the author likens his experience to that of being among the group that emigrated from Egypt under the leadership of Moses and Aaron and wandered in the desert for 40 years. The biblical story is used to identify the various problems that one is likely to confront under the leadership of contemporary versions of Moses and Aaron. Survival strategies are also proposed for those who find themselves in this predicament. [ABSTRACT FROM AUTHOR] more...