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This study investigates the worldviews and strategies associated with Yiddish continuity in Melbourne, Australia, with a focus on musical production. It offers a close study of the intergenerational and collaborative model of cultural production behind the Yiddish-language rap in the song, "Shabbes", which appeared on the album, ZETS! [Smack!] (2022) by the Melbourne-based band, YID! Using a Jewish cultural studies approach, it considers how the genre of rap expresses Australian legacies of Yiddish, and its deep associations with both family heritage and leftist politics. The interplays between identity and continuity expressed within Yiddish rap suggest a new, youth-oriented iteration of the creative potential of the language and culture within contemporary Jewish Australian life, and more broadly. [ABSTRACT FROM AUTHOR]

Abstract Yiddish has shifted from a Jewish immigrant language to a Jewish heritage and ethnic language within the rubric of Canadian multiculturalism. This paper examines the interplay between four decades [...]

During the mass Jewish immigration of Eastern-European Jews to Canada in the first decades of the twentieth century, Yiddish publications offered a primary forum for a group of local writers to negotiate with their new identities as Canadian Jews. Within this wider process, Montreal writers H.M. Caiserman and B.G. Sack authored studies of Canadian literature in the early 1920s centred on Mohawk-English writer E. Pauline Johnson (Tekahionwake). What these essays show is that, despite the long-standing association of Canada's Jewish population with the country's dominant English culture, their status as 'other' impelled leading members of the local Yiddish cultural milieu to seek out literary models among other historically marginalized groups. For Caiserman and Sack, Johnson's Native heritage offered a model for resistance to assimilation into Canada's dominant culture. In contrast, the advent of literature responding to the Nazi Holocaust by A.M. Klein and Eli Mandel, Native peoples became a symbol of loss and vanished landscapes. Durant l'immigration massive des Juifs de l'Europe de l'Est au Canada au cours de la premiere decennie du vingtieme siecle, les publications en yiddish ont servi de principal forum pour un groupe d'ecrivains tentant de s'habituer a leur nouvelle identite de Juif canadien. Dans le cadre d'un processus plus large, les ecrivains montrealais H.M. Caiserman et B.G. Sack ont redige des articles sur la litterature canadienne au debut des annees 1920 qui etaient centres sur l'ecrivaine mohawk-anglaise E. Pauline Johnson (Tekahionwake). Ces articles montrent que malgre la longue association des Juifs canadiens avec la culture anglaise dominante du pays, leur statut d'etrangers a pousse des membres importants du milieu culturel yiddish local a rechercher des modeles litteraires chez d'autres groupes historiquement marginalises. Pout Caiserman et Sack, le patrimoine autochtone de Johnson a offert un modele de resistance a l'assimilation dans la culture canadienne dominante. Par comparaison avec les oeuvres litteraires sur l'holocauste et les Nazis publiees par A.M. Klein et Eli Mandel, les Autochtones sont devenus un symbole de perte et de paysages disparus.

Mordecai Richler: Leaving St. Urbain, by Reinhold Kramer. Montreal: Mc-Gill-Queen's University Press, 2008. 498 pp. $39.95. As one of Canada's most influential novelists and public figures, a scholarly biography of [...]

Objectives/Hypothesis: Children undergoing tonsillectomy for sleep‐disordered breathing are at risk for respiratory compromise when narcotics are administered. Severe complications resulting from hypoxia can include neuro‐devastation and death. The objective of this prospective study was to evaluate the feasibility, accuracy, and utility of transcutaneous carbon dioxide (tcPCO2) monitoring during and after adenotonsillectomy. Study Design: Prospective, Observational study. Methods: Twenty‐nine children with sleep‐disordered breathing scheduled for adenotonsillectomy were included in the study. Peri‐operative measurements of tcPCO2 were compared against a single venous blood sample (PaCO2) and end‐tidal (ET) CO2. The differences between ETCO2, tcPCO2 measures, and PaCO2 were examined using non‐paired t‐tests and linear regression. Parameters from PSG were recorded and associations with tcPCO2 values were performed using linear regression analysis. Group comparisons were made between pre‐, intra‐, and post‐operative tcPCO2 measurements. Results: Similar to ETCO2, there was good correlation of tcPCO2 to PaCO2. Children with lower oxygen (O2) saturation nadirs had higher peak CO2 levels during surgery and spent a greater proportion of time with CO2 > 50 mmHg in the recovery room (P <.01 and P <.08). Other PSG measures (apnea‐hypopnea index, O2 desaturation index, and peak CO2) did not have any significant correlation. Frequent episodes of hypercapnia were noted intra‐ and post‐operatively and mean tcPCO2 values during both periods were significantly higher than baseline (P <.001). Conclusions: tcPCO2 monitoring is viable in children undergoing adenotonsillectomy and can provide a good estimate of hypoventilation. tcPCO2 measurements may have particular benefit in the post‐operative setting and may assist in identifying children at greater risk for respiratory complications. Level of Evidence: 4 Laryngoscope, 131:1410–1415, 2021 [ABSTRACT FROM AUTHOR]

Struggling learners often require interventions that are time‐consuming and emotionally exhausting for both the trainee and faculty. Numerous barriers, including lack of resources, faculty development, and fear of legal retribution, can impede medical educators from developing and implementing robust remediation plans. Despite the large volume of literature citing professionalism education and the "hidden curriculum" as problem areas in medical education, frontline educators lack practical tools and empowerment to address unprofessionalism in trainees. The paucity of resources in this arena has led to decreased job satisfaction, increased burnout, and an exodus from academic medicine. Department leadership acknowledgment and investment in training faculty on remediation strategies for learners in difficulty and providing tools to meet these challenging job demands will improve faculty's job satisfaction and overall well‐being. The authors review salient literature and methodology for diagnosing learners in difficulty, with focus on a high‐yield, pragmatic approach that can be taken by medical training programs, including those that lack a robust medical education infrastructure. [ABSTRACT FROM AUTHOR]

The past century has transformed Yiddish in Canada: it has moved from an immigrant vernacular, to a language of high culture, to a heritage language and component of Jewish popular culture. These changes are reflected in shifts in its institutional life, notably in publishing, literature, education, and theatre and music. The mass immigration of tens of thousands of Yiddish-speaking Eastern European Jews during the early twentieth century rendered the language a significant force in Jewish centres across Canada. In the decades since the Holocaust, Yiddish Canada has shown vitality in the face of global attrition, both in modern secular Yiddish culture and in Haredi (Ultra Orthodox) communities. Its primary mechanisms for transmission are centred on performance as well as translation. Le vingtieme siecle a vu la transformation du Yiddish au Canada: la langue s'est deplacee d'un vernaculaire immigrant, a une langue de haute culture, a une langue d'heritage et a une composante de la culture populaire juive. Cette transformation correspond a un changement de sa vie institutionnelle, notamment de la publication, la litterature, l'education et le theatre et la musique. L'immigration de masse de dizaines de milliers de juifs Yiddishophones Europe de l'est au debut du vingtieme siecle a rendu la langue une force significative dans les centres juifs au Canada. Depuis l'Holocauste, le Canada Yiddish a montre la vitalite face a l'usure globale, tant dans la culture Yiddish seculaire modern que dans les communautes Haredi (Ultra Orthodoxes). Ses mecanismes primaires pour la transmission sont centres sur la performance aussi bien que la traduction., Introduction [1] In an online search of "Yiddish Canada," what comes up most often today are references to popular works on the language and culture (Yiddish World of Michael Wex), [...]