Brody always on my mind: the mental mapping of a Jewish city

Once overwhelmingly inhabited by Jews, the Austro-Galician border town of Brody, in present-day Western Ukraine, has retained an important place on Ashkenazi mental maps until today, even though scholarly studies on Brody are scarce. The present article tries to capture the elements that allowed Brody to inscribe itself so successfully in Jewish memory. Therefore, this paper analyses several lieux de mémoire underlining Brody's enduring perception as a town closely related to Jewish issues. These places, however, are not only physical spots in the cityscape, like the ruins of the synagogue and the cemetery, but also images of and texts about Brody. Whether intended or not, pictures and postcards also have an impact on how Brody has been remembered; and so do memory books, be they written in Yiddish, Hebrew, Polish or Ukrainian. This study argues that Brody appears on the mental maps of Eastern European Jewry as an amalgam of physical places, icons and texts linked to a multi-layered and multifaceted urban history     

Kvetching and carousing under Communism: old Odessa as the Soviet Union’s Jewish city of sin

Odessa has often been branded a “Jewish city.” Much like their counterparts in New York and Warsaw, Odessa’s Jews have historically played a fundamental role in the city’s demographic makeup, economic life and culture. But Odessa is unique among Jewish cities because it has been mythologised as a city of sin, a frontier seaport boomtown whose commercial prosperity and balmy climate attracted legions of adventurers, gangsters and swindlers seeking easy wealth and earthly pleasures. Old Odessa was the Russian Jew’s golden calf – gilded, wicked and ostentatious in its intemperance. Odessa’s carnivalesque environment was fertile ground for the blending of different cultures, and the Jews spearheaded this process, adopting a Yiddish‐inflected Russian as their language for celebrating their profligate city. By the 1917 Revolution the foundations had been laid for the emergence of Isaac Babel, Leonid Utesov, Mikhail Zhvanetskii and the many other Jews who subsequently left Odessa for Moscow and the Soviet interior. They would go on to disseminate the Odessa myth using literature, comedy and music, and their immense popularity ensured that Odessa was indelibly marked as a Jewish city of sin, inhabited by comical rogues whose colourful escapades were rooted in an idiom of Jewishness.     

FROM ZERO TO TEN

The Society for the Promotion of Artisanal and Agricultural Work among the Jews in Russia (ORT) was established in St Petersburg in 1880. In its post‐1921 form, as the World ORT Union, the organisation, with its headquarters in London, still operates in scores of countries throughout the world. This article analyses the ideological changes in ORT's craftsmen‐related programmes during the first decades of its history: from the initial careful attempts to use qualified artisan labour as one of the ways to adapt the Jewish population to the economic, social and political conditions of the Russian empire, to later Jewish nation‐building projects that incorporated elements of economic autonomy. Founded by maskilic intellectuals and entrepreneurs, from the 1900s ORT was gradually taken over by more radical activists. Some of them, including its future chairman Leon Bramson (1869–1941) and its leading economist Boris Brutskus (1874–1938), came from the Petersburg apparatus of the Jewish Colonization Association, which competed with ORT in all domains of philanthropic activities. Materials of two ORT conferences, in 1914 and 1916, help us understand the changes in the organisation's attitudes to vocational education and various forms of cooperatives and employment bureaux. Special attention is paid to ORT's role during World War I.     

Russian Jews in exile from Bolshevik Russia: the case of Lev Shestov as an example of Russian‐Jewish existential compromise

Lev Shestov (born Leib Jehuda Shvartsman in Kiev in 1866) was a product of his times and entangled cultural roots. His destiny became closely related to the Russian Diaspora in Europe (he fled Bolshevik Russia in 1920). He was also linked to the local (especially French and German) intellectual life. However, being a Jew made Shestov stand out from the purely Russian emigration, for although he connected himself first and foremost with Russian culture, he could not be integrated without reservations into the purely Russian Diaspora. On the other hand mapping him in relation to the diverse Russian‐Jewish émigré milieu in Europe is not a straightforward task because his attitude to his Jewish roots was rather ambivalent. The case of self‐identification, in varying degrees, was similarly ambiguous with many Russian Jews who left Russia after the revolution. Shestov’s activities in emigration were diverse. Apart from teaching he published regularly in the outlets of the émigré press as well as in major French literary journals and gave lectures in Germany (in particular, addressing such different audiences as the Union of Russian Jews and the Nietzschean Society). In brief, his way of coping with the experience of exile was to become a multicultural conductor of sorts. This article aims to analyse Shestov’s life path in the framework of the Russian‐Jewish Diaspora in Europe at the time in the context of both cultural and ethnic repudiation and appropriation. This in turn should shed some new light on the cultural life of this Diaspora.     

Manacled to Identity: Cosmopolitanism,Class, and ‘The Culture Concept’ in Stephen Crane

Abstract

This article begins with a close reading of Stephen Crane’s short story ‘Manacled’ from 1900, which situates this rarely considered short work within the context of contemporary debates about realism. I then proceed to argue that many of the debates raised by the tale have an afterlife in our own era of American literary studies, which has frequently focused on questions of ‘identity’ and ‘culture’ in its reading of realism and naturalism to the exclusion of the importance of cosmopolitan discourses of diffusion and exchange across national borders. I then offer a brief reading of Crane’s novel George’s Mother, which follows Walter Benn Michaels in suggesting that the recent critical attention paid to particularities of cultural difference in American studies have come to conflate ideas of class and social position with ideas of culture in ways that have ultimately obscured the presence of genuine historical inequalities in US society. In order to challenge this critical commonplace, I situate Crane’s work within a history of transatlantic cosmopolitanism associated with the ideas of Franz Boas and Matthew Arnold to demonstrate the ways in which Crane’s narratives sought out an experience of the universal within their treatments of the particular.     

The Lingering Debate Over the Parental Alienation Syndrome Phenomenon

ABSTRACT

It's been more than a quarter century since the Parental Alienation Syndrome (PAS) phenomenon was first observed yet it remains a highly debated concept in the legal and mental health professions. In the years since its inception, judges have relied on PAS to make both short and long-term decisions in custody and visitation cases. Those who support PAS claim that there is scientific evidence to prove its existence, while those who oppose it suggest that it is pseudoscience and should not be relied upon in court to make binding decisions in custody and visitation cases. The critics believe that other factors must be considered in these cases and that PAS is too simple an explanation for complex behaviors seen in parents and children during custody and visitation proceedings. This paper presents both sides of the argument and suggests that the PAS debate lingers on and remains unsettled. It presents the position that there is scientific evidence to support a clinical claim that PAS is observed in some cases, and it presents the argument that not enough rigorous experimentation has been done to prove once and for all that PAS is a diagnosable phenomenon.     

What culture for the post-national subject? Understanding the nation through translation

The central question guiding this project asks: what are the possibilities of conceptualizing a political subject beyond the national cultural boundaries? In order to answer this question, I undertake, from the perspective of conceptual history, a historical reconstruction of the meaning of cultural translation, as a process that frames the integration of designed cultural minorities into the national, majoritarian community. This paper evaluates the possibility of political theory to oppose cultural racism, from neither a normative nor absolute point of view, but from the movement beyond cultural assimilation suggested by a redefinition of cultural translation.     

“It Makes My Skin Crawl”: Women’s experience of breastfeeding aversion response (BAR)

ProblemSome women who intend to breastfeed experience a breastfeeding aversion response (BAR) while breastfeeding.BackgroundLittle is known about the experience of those who have feelings of aversion while breastfeeding.AimThis study aimed to investigate the experiences of women who have an aversion response to breastfeeding while their infant is latched at the breast. This is the first study that aims to understand this breastfeeding aversion response (BAR) as described by women who experience this phenomenon.MethodsInterpretative phenomenological analysis (IPA) was used to conduct and analyse ten semi-structured in-depth interviews with women who self-identified as experiencing BAR.FindingsFour overarching themes were identified: (1) Involuntary, strong sensations of aversion in response to the act of breastfeeding, (2) Internal conflict and effects on maternal identity, (3) The connection between BAR and relationships with others, and (4) Reflections on coping with BAR and building resilience.DiscussionSome women who intend to breastfeed can experience BAR, and this negative sensation conflicts with their desire to breastfeed. BAR can impact on maternal wellbeing. Those who experience BAR may benefit from person-centred support that directly addresses the challenges associated with BAR to achieve their personal breastfeeding goals.ConclusionThe experience of BAR is unexpected and difficult for mothers. If support is not available, BAR can have detrimental effects on maternal identity, mother–child bonds, and intimate family relationships.     

Who is holding the baby? Women's experiences of contact with their baby immediately after birth: An Australian population-based survey

BackgroundSeeing and holding their baby immediately after the birth is the pinnacle of the childbearing process for parents. Few studies have examined women's experiences of seeing and holding their baby immediately after birth. We investigated women's experiences of initial contact with their newborns using data from an Australian population-based survey.MethodsAll women who gave birth in September/October in 2007 in two Australian states were mailed questionnaires six months following the birth. Women were asked three questions about early newborn contact including where their baby was held in the first hour after birth and whether they were able to hold their baby as soon and for as long as they liked. We examined the association between model of maternity care and early newborn contact stratified by admission to SCN/NICU.ResultsThe majority (92%) of women whose babies remained with them reported holding their babies as soon and for as long as they liked in the first hour after birth. However, for women whose babies were admitted to SCN/NICU only a minority (47%) reported this. Women in public models of care (with the exception of primary midwifery care) whose babies remained with them were less likely to report holding their babies as soon and for as long as they liked compared to women in private care.ConclusionOur findings suggest that there is potential to increase the proportion of mothers and fathers who get to hold their baby immediately after the birth by modifying birth suite and operating room practices.