By Michael M. Lorge, Gary P. Zola
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Excerpt from the Introduction
Most experiences of Jewish modernity have handled the responses of Western Jewry — basically Ashkenazi Jewry — to the trendy . certainly, so much books of any style at the Jews within the glossy international deal normally with Ashkenazim. This publication is meant, like every of my reviews, to right in a few degree this imbalance. it's approximately a few of the different responses of Sephardi and Oriental Jewry to modernity, particularly a few of their non secular responses. The issues of comparability and distinction to the bigger and extra intensively tested Ashkenazi international are, i feel, no longer in basic terms attention-grabbing, yet hugely instructive. For what they convey are diverse types of recent spiritual improvement because of diversified historic reports. commonly, Sephardi and Oriental Jewry made the transition into smooth occasions whereas holding its equilibrium way more extra effectively than had ecu Jewish society upon its emergence from the ghetto, they usually have been greater capable of protect a few of their existential moorings. the total modernizing technique used to be total extra sluggish and not more stressful for jap Jews than it used to be for his or her Ashkenazi brethren or certainly for his or her Muslim acquaintances. even supposing the Westernizing forces of modernity got here to the Sephardi and Oriental Jews basically from with no, the non secular evolution of those groups constructed from inside. Their coming to phrases with the fashionable global didn't consistently bring about a stark and invidious selection among conventional faith and development as used to be the case for thus a lot of Ashkenazi Jewry.
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Extra info for A Place of Our Own: The Rise of Reform Jewish Camping (Judaic Studies Series)
Cohen, “Outdoor Sojourn,” 10, and Ells, History of Organized Camping, 5–6. 11. On Luther Gulick, Laura Mattoon, and their association with social reformers, see Helen Buckler, Mary F. Fiedler, and Martha F. , Wo-He-Lo: The Story of Camp Fire Girls, 1910–1960 (New York: Holt, Rinehart and Winston, 1961). On George Louis Meylan and his connection to Dewey and Gulick, see Ells, History of Organized Camping, 22–24. On John Dewey, see George B. Cotkin, “John Dewey and Pragmatic Education,” in American Reform and Reformers: A Biographical Dictionary, ed.
Cotkin, “John Dewey and Pragmatic Education,” in American Reform and Reformers: A Biographical Dictionary, ed. Randall M. Miller and Paul A. Cimbala (Westport, CT: Greenwood Press, 1996), 138–49. On Kilpatrick, see Robert Merrill Bartlett, They Work for Tomorrow (Freeport, NY: Books for Library Press, 1970). 12. Ethel Josephine Dorgan, Luther Halsey Gulick (New York: Bureau of Publications Teachers College, Columbia University, 1934), 114. Regarding the in®uence of educational psychology on the development of organized camping in America, see Ells, History of Organized Camping, 2–54, and Buckler, Fiedler, and Allen, Wo-He-Lo, 5–10.
32 The pro¤t motive also helps to explain why the educational component of Jewish camping developed so slowly. 33 The success of Camps Modin and Cejwin demonstrated that this fear was exaggerated, but as we shall see, it was not totally groundless. Second, women played a highly important role in running Camp Modin. ’ ”34 Subsequently, Mrs. Berkson essentially ran the camp. Women played central roles at other camps too, especially, of course, at girls’ camps, as the early example of Tripp Lake Camp and the charity camps of the Jewish Board of Guardians demonstrate.
A Place of Our Own: The Rise of Reform Jewish Camping (Judaic Studies Series) by Michael M. Lorge, Gary P. Zola