Disability,pain and love in Jewish cosmology?

Individuals with disabilities face numerous barriers that limit their inclusion within the Jewish community (Trieschmann 2001 Trieschmann, R. B. 2001. “Spirituality and Energy Medicine.” Journal of Rehabilitation 67 (1): 26–32.[Web of Science ®] , [Google Scholar]). While many Jewish communities have progressed and moved towards an attitude of ‘acceptance’ and ‘tolerance’ for people with disabilities out of religious obligation, it is often a practice without the spiritual ethical governing force and guiding principles of respect, equality, and human rights (Shatz and Wolowelsky 2004 Shatz, D., and J. B. Wolowelsky. 2004. Mind, Body, and Judaism: The Interaction of Jewish Law with Psychology and Biology. Ktav Publishing House: Yeshiva University Press. [Google Scholar]). People with disabilities are stereotyped as dependent, draining, incompetent, pitiful, victims, freaks, angels, embarrassments, innocent, pathetic, and asexual social burdens (Nario-Redmond 2010 Nario-Redmond, M. R. 2010. “Cultural Stereotypes of Disabled and Non-Disabled Men and Women: Consensus for Global Category Representations and Diagnostic Domains.” British Journal of Social Psychology 49: 471–488.10.1348/014466609X468411 [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]). What is lacking is the consideration of people with disabilities as human beings. This injustice is most evident, painful, and damaging at an individual and communal level when it comes to Jewish singles and their pursuit of intimate relationships. A central Jewish value, right, and goal, one that is strongly promoted in Israeli society, is that of committed intimate relationships. However, this value does not apply to people with disabilities     

Marriage: for love,for money…and for time?

Married couples enjoy meaningful economies in time, often choosing to specialize where one spouse focuses on market work and the other on household production and childcare. Using data from the American Time Use Survey 2003–2008, I estimate significant marriage effects upon time use. Most married women gain 33–34 min of leisure each weekday when compared to single women. While marriage does not lead to more leisure for husbands, it allows them to allocate time away from home and towards market work. Lower-income couples work more at home and for pay, and spend less time in leisure than their single counterparts. The temporal and financial gains from marriage for most people are inconsistent with its declining prevalence.     

Where has love gone? Reciprocity,redistribution, and the Nurturance Gap

An orderly free society requires the spontaneous cooperation of its citizens. This cooperation has to be continuously instituted in the dynamic social context by caring or nurturing labor. America at present is beset by a Nurturance Gap which is evident in growing social disorder and cultural disintigration and which is observed in the loss of childhood, intimacy, civility and dignity in American society. Careful examination of the place of economy in society is necessary to uncover the roots of this malaise. This examination must be based upon a transactional analysis of the integration of labor, including caring labor, by reciprocity, redistribution and exchange.     

'Russian love,' or, what of lesbian studies in Russia?

This piece discusses the problems attending to the development of Lesbian Studies in Russia.     

A research note on male‐female differentials in the experience of heterosexual love

Debate regarding the morality of abortion has ranged from expressions of concern for the fetus by anti‐abortionists to assertions by those favoring legalized abortion that women should control their own bodies. The present research explored the possibility that the social acceptability of the sexual relationship and the extent of contraceptive conscientiousness of an abortion applicant influences favorability of response toward abortion. After responding to a measure of attitudes toward premarital contraceptive use, 40 college students read 10 brief case histories of young unmarried women who were purportedly requesting abortion. As hypothesized, participants' support for abortion was influenced by the source of contraceptive failure (method vs. personal), kind of contraceptive (artificial vs. natural), and kind of sexual relationship (steady vs. casual). Results were discussed in terms of the possibility that observers may wish to restore justice by giving greater support for abortion for conscientious contraceptive users involved in socially approved sexual relationships than for careless contraceptive users whose involvements are more casual. It was suggested that societal attitudes toward contraception for unmarried persons may interact with the reality of the prevalence of premarital sexual activity to increase the premarital pregnancy rate.     

Catching a wave: auto‐ethnographic notes on love and war in Hawaii

This is an autoethnographic account of a research visit to Hawaii in the spring and summer of 2003. The substantive research, of which conventional reports have been published, was an exploratory study of implementing new information technology in a large US health care provider organisation. However, the fieldwork opened a door onto the wider culture of Hawaii, as different from our English culture as from that of northern California, our temporary home. This is my attempt to record that experience in the context of our year abroad.     

Do you really know how they make love? The limits on intimacy with ethnographic informants

The article is based upon two years of field work among ultraorthodox Jewish women from the Hassidic sect of Gur in Tel-Aviv Israel. It deals with the question of possible intimacy between a woman ethnographer and a woman informant. On the theoretical level, the paper presents a predicament between the opportunities for intimacy — anticipated from ethnographic theory — and the obligations that such relationships might impose upon the research. The article describes how both women have learned to recognize the limits of intimacy with each other and what happened when they decided to go beyond those limits. On the narrative level, the paper is a portrayal of everyday reality of ultraorthodox woman and women who live within a nonorthodox society.     

“名人”“名言”

请坐两张椅子 拉布歇雷是英国著名的政治活动家和办报人。他在圣彼得堡当英国使馆的官员时,有一次,一位傲慢的贵族采访,要求立即会见大使.     

What's love got to do with it? Passion and inequality in white‐collar work

Emotion has become an increasingly important aspect of work in the 21st century. In this article, we take stock of the extant literature delineating the role of emotions, especially passion as a cultural schema, in white‐collar workplaces. Scholars have covered extensive ground on emotions at work, but the role of passion remains an underexplored yet significant area. Drawing from recent developments in research on white‐collar work, we argue that the passion schema has become a critical marker in the labor market for sorting individuals into occupations, hiring and promotion within organizations, and assigning value to people's labor. Emergent research suggests that because the expression and perception of passion remain ambiguously defined in the workplace and varies by context, it is pivotal in reproducing social inequalities. In this review, we focus on how privileging passion in the workplace and interpreting it as a measure of aptitude impacts social inequalities by race, gender, and social class. We close by setting an agenda for further research on this topic.     

“宝宝教练”有“行”有“市”

一位下岗嫂，勇于第一个吃螃蟹——做了一名“婴儿教练”，专门哄宝宝睡觉，靠这一招。每月收入超过了6000元，过上了富裕的生活。     

“中医”的“中”不是“中国”

很多人都认为,“中医”是中国医学或者是中国大夫的意思,其实不然,“中医”的“中”在古代是“尚中”和“中和”的意思。     

“结婚成本”与“匹夫”“劫婚”

好些人都以为戏文里的“逞匹夫之勇”是骂人的,殊不知这“匹夫”是指有妻子的普通百姓。“庶人无妾媵,惟夫妻相匹。”而如今长得不太帅的穷哥哥想当“匹夫”想非常体面地有人“匹配”也甚是不易!捧星星追月亮地谈恋爱,经过重重考验而终有“斩获”,迈上了婚姻殿堂的第一个台阶,照理说应该是一段充满轻松感的幸福的过程,而结婚的“成本”日益高涨,令人咋舌。大城市里的有骨气不依赖父母的白领“准夫妻”,双双节衣缩食,想通过相当的“结婚成本”体现自身价值、决定阶级层次,但总有点追赶地平线的味道;而有些擅长敲骨吸髓的年轻人,杜撰些人家的…     

“建”创新之“言”，“立”创新之“论”

民主党派是参政党。参政党的主要职能是参政议政,也就是建言立论。建言立论的水平是政党形象的标志,是衡量政党水平高低的尺度。“建言立论”重要的是要建“诤”言,立“高”论。何谓“高论“？毫无疑问是指那些反映绝大多数人意愿的、体现事物本质的、符合社会运动规律的言论。不过,检验言论是否反映绝大多数人意愿、是否体现事物本质、是否符合社会运动规律,有个过程,有时还是个漫长的过程。这是辩证法加给我们的困难,是任何人都绕不开的困难。     

基层土地变更调查需“语”“重”“心”“长”

十八大报告明确指出,要严守耕地保护红线,完善最严格的耕地保护制度.“6.30”政策取消后,土地及矿产资源卫片执法检查难度更大,压力更大.按照国土资源部要求,要将土地变更调查与卫片执法检查紧密结合,全面做好土地资源利用和管理.笔者认为,认真做好土地变更调查是顺利接受卫片执法检查的重要前置,二者相辅相成.而采用“语”、“重”、“心”、“长”的工作办法,抑或能较好地做好基层土地变更调查工作.     

“沙和尚”逝世“西游”，“孙悟空”悲泪哭“师弟”

2009年4月12日上午．一个令人震惊的新闻突然在网上出现：电视连续剧《西游记》中沙僧的扮演者闫怀礼于这天上午10时20分因肺部感染，医治无效在北京世纪坛医院去世，享年73岁。这个消息令广大《西游记》迷扼腕痛心的同时，更令一个人肝肠寸断，他就是在《西游记》中扮演孙悟空的六小龄童，回想起与闫怀礼当年任拍《西游记》时，以及拍竣《西游记》后与之相交的一幕幕往事，他的眼泪如决堤的湖水般涌出。     

“为”与“不为”

“为”与“不为”吉朝熙老有所为，有大为，有小为，也有不为，一切要从实际出发，因人因事而定。是专家学者，是高级人才，当然可以搞创造发明，或著书立说，办大事情，继续成就大业。一般人员，尽其所能，只要有益于社会，有益于人民，就是好的。我离休后，大事干不成，...     

“弹琴”与“谈心”

“对个弹琴”毫无用处，这“似乎已有定论，道理是，那牛浑浑噩噩不懂音乐，对它弹琴，岂不是白费力气？但，事情又远不是这么简单，天近看报，才发现对牛弹琴不仅有用，而且还可以提高产奶量—一这就是，只要你用琴声摹拟小牛的叫声，奶牛就会因此而动情，致使产奶量大增。土。此看来，对牛能否弹琴的关键是看你弹奏什么，如若弹奏贝多芬的《英雄交响乐》，它定然不感兴趣，这怪不得它，只能怪那弹琴的人—一不是吗？不看清对象就弹，岂不是“自作多情”？于是，我突然想起了印度诗人泰戈尔的哲理诗，其中有一句写道：“我小心翼翼地在她的…