The place of Israel and Jewish peoplehood in Jewish education in the diaspora : an Australia casestudy

This chapter aims to identify the different ways Israel is conceptualized and focused on in the Zionist day schools of Melbourne, Australia. It seeks to establish a comparison between schools, which all define themselves as Zionist, in how they differentially engage their students with Israel. This analysis considers how Israel is conveyed in the context of the school's ideological orientations.

Beyond Abrahamism : a fresh reading of the Tanakh traditions respecting Lot, Moab and Ammon

At the heart of this study is my interest in the way in which a religious community establishes its sense of identity and its boundaries in relation to other groups. I explore the case of Israel's attitude towards her eastern neighbours, the Moabites and Ammonites, as portrayed in Tanakh, the Hebrew Bible. Most commentary from the last one hundred years privileges one particular view of Moab and Ammon as traditional enemies of Israel. I aim to show the validity of readings of the biblical accounts that reveal a more complex relationship between Israel and her neighbours. Tanakh exhibits a dialectic between eirenic and hostile viewpoints. The stories of Abraham and Lot, who are presented as ancestors of Israel and of Moab and Ammon, to some degree represent Israel’s understanding of her neighbours. Conventional commentaries take for granted the accepted orthodoxy of Judaism, Christianity and Islam concerning Abraham and his significance in terms of faith and righteousness and blessing and covenant. As none of these notions is specifically linked to Lot at any point, he is treated as a pathetic figure and remains secondary in conventional commentary. Many commentaries denigrate the character of Lot, often in direct comparisons with Abraham. My reading of the texts of Genesis attempts to free the story of Lot from the constraints imposed by the way the story of Abraham functions. A careful reading of the Genesis account shows that Lot and Abraham exhibit similar elements of moral ambiguity, and Genesis contains no statement that condemns Lot on moral or religious grounds. Genesis 19, the single narrative in which Lot appears independently of Abraham, participates in the dialectic elsewhere in Tanakh. On the basis of a consistent pattern of action and speech throughout the first portion of Genesis 19, I advance my own original conception of the eirenic viewpoint of the narrator concerning Lot and his relationship to the divine. I attempt to demonstrate ways in which the story of Lot critiques or deconstructs the dominant ideology centred upon Abraham. My conception of the particular interests of the compiler of Genesis 19 is supported by several intertextual studies. These include the traditions of Sodom and of Zoar, the story of hospitality in Judges 19, the story of the deluge (Genesis 6-9) and stories of women who, like Lot’s daughters, act to continue the family line. In a treatment of the history of Lot traditions, I find evidence to separate the story of Lot from the work of the Yahwist. I consider whether the stories of Lot have a derivation east of the Jordan and whether the stories were of particular interest to the Deuteronomists. In the final chapter of this study, I focus on the main themes of the narratives concerning Lot and Abraham, and Moab and Ammon and Israel. The question of social boundaries arises in regard to many of these themes, such as the interaction of female and male, the role of wealth, the relation of city and country, kinship, and rights to land settlement. In this way, the treatment of Lot and Abraham in Tanakh and in subsequent traditions offers a perspective upon the formation of identity in the contemporary world of religious plurality.

Training improves interobserver reliability for the diagnosis of scaphoid fracture displacement

Background The diagnosis of displacement in scaphoid fractures is notorious for poor interobserver reliability.

Questions/purposes We tested whether training can improve interobserver reliability and sensitivity, specificity, and accuracy for the diagnosis of scaphoid fracture displacement on radiographs and CT scans.

Methods Sixty-four orthopaedic surgeons rated a set of radiographs and CT scans of 10 displaced and 10 nondisplaced scaphoid fractures for the presence of displacement, using a web-based rating application. Before rating, observers were randomized to a training group (34 observers) and a nontraining group (30 observers). The training group received an online training module before the rating session, and the nontraining group did not. Interobserver reliability for training and nontraining was assessed by Siegel’s multirater kappa and the Z-test was used to test for significance.

Results There was a small, but significant difference in the interobserver reliability for displacement ratings in favor of the training group compared with the nontraining group. Ratings of radiographs and CT scans combined resulted in moderate agreement for both groups. The average sensitivity, specificity, and accuracy of diagnosing displacement of scaphoid fractures were, respectively, 83%, 85%, and 84% for the nontraining group and 87%, 86%, and 87% for the training group. Assuming a 5% prevalence of fracture displacement, the positive predictive value was 0.23 in the nontraining group and 0.25 in the training group. The negative predictive value was 0.99 in both groups.

Conclusions Our results suggest training can improve interobserver reliability and sensitivity, specificity and accuracy for the diagnosis of scaphoid fracture displacement, but the improvements are slight. These findings are encouraging for future research regarding interobserver variation and how to reduce it further.

Interobserver reliability of computed tomography to diagnose scaphoid waist fracture union

Purpose : To determine the interobserver agreement and diagnostic performance characteristics of computed tomography (CT) for determining union of scaphoid waist fractures.

Methods : A total of 59 orthopedic and trauma surgeons rated for union a set of 30 sagittal CT scans of 30 scaphoid waist fractures. Of these fractures, 20 were treated nonoperatively, were imaged between 6 and 10 weeks after injury, and were known to have eventually achieved union. Ten were operatively confirmed to be ununited. We rated each scan as united or ununited using a Web-based rating application. We assessed interobserver reliability using Siegel's multirater Kappa. We calculated diagnostic performance characteristics using Bayesian formulas.

Results : The interobserver agreement among 59 raters was substantial. The average sensitivity, specificity, and accuracy of diagnosing union of scaphoid waist fractures on sagittal CT scans were 78%, 96%, and 84%, respectively. Assuming a 90% prevalence of fracture union of the scaphoid, the positive predictive value of a diagnosis of union on sagittal CT scan was 0.99 and the negative predictive value was 0.41.

Conclusions : Our results suggest that CT scans are accurate and reliable for diagnosis of union but inadequate for ruling out nonunion of scaphoid waist fractures between 6 and 10 weeks after injury.

Israel, the diaspora and Jewish identity

Jews, like everyone else, have multiple identities and Israel is only one aspect of Jewish identity that has to compete and coexist with many other Jewish and non-Jewish factors. This book explores what it is about Israel that resonates or not with Diaspora Jews, leading them to place Israel above, alongside or below competing or complementary considerations in their identity.

Jewish diaspora engagement with Israel

From the outset of Zionism, the Diaspora has had a distinct role to play with developing the homeland, raising funds, mobilizing political activity, and providing immigrants. Today, particularly since 1948, Israel continues to play an unequivocally essential role in Diaspora Jewish identity. This centrality is expressed through many areas of Jewish life, such as education, community, philanthropy, and political activism. These deepseated attachments to Israel are also evident through growing rates of aliyah, participation in Israel programs, and visits to the Jewish state. 

Karl Popper on Jewish nationalism and cosmopolitanism

This paper re-contextualizes Karl Popper’s thought within the anti-nationalist cosmopolitan tradition of the Central European intelligentsia. It argues that, although Popper was brought up in an assimilated Jewish Viennese household, from the perspective of the Jewish Enlightenment or Haskalah tradition, he can be seen to be a modern day heterodox Maskil (scholar). Popper’s ever present fear of anti-Semitism and his refusal to see Judaism as compatible with cosmopolitanism raise important questions as to the realisable limits of the cosmopolitan ideal. His inability to integrate an understanding of Jewishness in his cosmopolitan political ideal resulted in his strong opposition to Zionism and the state of Israel. By comparing Popper’s positions with those of Hermann Cohen, another neo-Kantian philosopher, I argue that although their solutions fall short in certain respects, their arguments have continuing purchase in recent debates on cosmopolitanism and the problem of the integration of minority groups. In addition, the arguments of the Jewish Enlightenment thinkers offer important insights for the current debates on minority integration and xenophobia.