A national cautionary tale: Russian women newcomers to Israel portrayed*

This article focuses on portrayals of recent women migrants from the (former) Soviet Union in Israel, as these found expression in jokes and in articles in the press. Analysis of these portrayals suggests that the ubiquitous association of the newcomer women with prostitution served to construct them as morally and socially fragmented. Loosened from the moral bounds of familial and, by implication, national ties, the newcomer women were located beyond the boundary of the Israeli Jewish collective. As the mirror image of the ‘loose’ newcomer women, mother-like, Israeli Jewish women were seen as eminently suited to the task of ‘domesticating’ the newcomers – bringing them in from the street into the familial, and national, home. The discussion suggests that the portrayals of the women as prostitutes served as ‘national cautionary tales’, which not only instructed their audience (newcomers and oldtimers alike) in fundamental tenets of Israeli Jewish national identity, but also warned those who might seek to undermine the ethno-national attachments and loyalties that lie at the heart of the Israeli polity.     

Noel Lenski and Catherine M. Cameron (Eds.): What Is a Slave Society? The Practice of Slavery in Global Perspective

African Archaeological Review -     

Cultivating an ethos: collegial co-discovery in a Children and Youth University

ABSTRACT

Since 2011, the McMaster Children and Youth University has offered free monthly lectures on the campus of McMaster University. Though aimed at children and youth aged seven to fourteen, there are no formal age restrictions and events regularly see attendance by young people beyond both thresholds of this age range. A central aim and guiding principle of the program has been to promote and support participants’ discovery of themselves as acting subjects in knowledge practices, including the production of new knowledge. Placing our model of the children’s university in comparative perspective with programs in Europe and Hawaii that share important aspects of this vision, we elaborate the bases of an ethos of collegial co-discovery urging young participants to question, discover, and create. The university setting presents particular challenges that call for careful attention to conventional practices and commitments and the sorts of relationships they variously enable or foreclose. Taking young people seriously as bona fide bearers and producers of knowledge relies to a significant extent on our ability to embrace a strengths-based view of childhood and to confront relations of power predisposed toward authorizing some voices to the exclusion of others.     

Pacifism and the Question of Responsibility

ABSTRACT

This article explores the relationship between pacifism and responsibility through conversations with four white U.S. women formed in historic peace church traditions. The conversations resist the dominant tendency to present pacifism and responsibility as dichotomies. For these women, responsibility is not an absolute criterion to which a pacifist position must answer; nor is it a worldly commitment shunned by faithful adherence to the gospel. Rather, responsibility is a crucial yet highly contextual consideration in the pacifist life one cannot but live. This article concludes that it is a mistake to utilize responsibility as an external criterion by which to judge pacifism and a mistake to deny the importance of responsibility in a pacifist life. Both of these dichotomous arrangements mischaracterize the lived experience and moral reflection of the interviewees. The question of responsibility is not whether one should be a pacifist, but how to live nonviolently in a violent world.     

The National Academy of Sciences: Goodbye to all that (Respond to this article at http://www.therai.org.uk/at/debate)

In this guest editorial, Marshall Sahlins' gives his reasoning for leaving the National Science Foundation behind.     

An anthropological manifesto: Or the origin of the state (Respond to this article at https://www.therai.org.uk/publications/anthropology-today/debate)

In his anthropological manifesto in this issue, Marshall Sahlins argues that our main theories of ‘economic determinism’ represent a self‐consciousness of modern capitalist societies masquerading as the science of others. He suggests that, in the great majority of societies known to anthropology and history, power consists in the direct control of people, from which comes the ability to accumulate wealth, rather than control of their means of livelihood, of capital wealth, from which comes the control of people.