Search results

Purpose and methodology – Many adult women struggle with serious eating problems (EPs) and obesity is increasing, yet, little is known about the origins of EPs, which often begin in childhood. Personal Narratives with 25 Israeli Jewish women in recovery from EPs explore (a) types of childhood experiences, (b) the connection between childhood experiences and subsequent EPs, and (c) why food!

Findings a.Analyses of personal narratives uncover a broad range of emotionally abusive experiences in childhood (CEA) including continuous criticism about body shape and weight, emotional neglect and abandonment, death or illness in the family in the absence of a nurturing adult, conflict and tension surrounding parental divorce or dysfunctional marriage, geographic dislocation, and aftermath of the Holocaust.b.Interviewees explicitly identified CEA as the cause of their turning to food for comfort in childhood and subsequently developing lifelong EPs.c.Why food! It was easily accessible, its sweetness took away the pain - temporarily, children replicated parents' unhealthy relationship with food, it was abundant and central in Jewish cultural, ethnic and religious traditions.

Research Implications – This research documents the critical contribution of emotionally abusive experiences in childhood to the development of EPs and confirms the need for additional research.

Practical Implications – The findings warrant a shift in policies and practices to address the role of emotional abuse in the development and maintenance of EPs. Moreover, policies focused on obesity, particularly among youth, need to recognize the contribution of CEA – in addition to poor dietary choices and lack of exercise.

Debates over ritual slaughter, sacred food, fasts, and forbidden foods, perpetuated by religion and tradition, are nothing new. Dietary obligations and prohibitions, in all their diversity, have always been the object of comment, critique, or even concern from one human group towards another. The consumption of meat (or its prohibition) has always been about more than its nutritional function. Reducing religious dietary obligations to hygienic or gustatory practices would be an unrealistic attempt to erase the diversity of the procedures which people undertake to give meaning to life, death, and the world, and to locate themselves in relation to “others”. These rites, ­legitimated by myths, inevitably provoke phenomena of influence, reciprocated within and outside groups. The selection of food – of meat in particular – plays a primordial role as a social marker, the rules of which contribute to the organisation of groups by tracing ­differences between individuals, between men and women, and between communities. Formerly attached to a totemic group and its territory, then to a religion and its society, dietary practices are globalising and encountering one-another. Questions are now raised about the management, in shared spaces, of a diversity of dietary prohibitions and obligations. These questions are at the core of this chapter, notably, what place should be reserved for dietary particularities in collective catering in human organisations? And what limits should be given to the expectations of each regarding dietary purity or fasting?

This research examines the impact of biculturalism on the decision making, identity perceptions, and consumption patterns of children of parents from different countries of origin and different cultural and ethnic backgrounds (i.e., biculturals from birth).

This research uses semi-structured depth interviews with the adult children of binational households. We use our Cross Ball and Jar (CBJ) projective technique, which utilizes a tactile, hands-on sorting and ranking process to facilitate discussion of the multifaceted identities and cultural affiliations of bicultural consumers.

Our findings reveal that these “true” biculturals, growing up within a bicultural and binational home, have a more fluid, less clear-cut perception of their identity. Four emergent themes are examined: “Openness,” “Splitness,” “Outside the Mainstream,” and “Badge of Honor.”

Based on these findings, the complexity of identity perceptions is revealed. Participants’ discussion of their struggles to fit in adds to our efforts to better understand multiculturalism’s impact, an understanding facilitated by the use of our CBJ projective technique.

This study raises awareness about the consumption behavior of multicultural consumers and their ongoing interaction with mainstream society. Second, our research extends the current literature on multiculturalism and biculturalism, by focusing on this particular type of bicultural consumer. Finally, this research tests the innovative CBJ projective technique, as a simple and flexible interactive tool to assist researchers in exploring complex, multifaceted identities.

This chapter examines everyday food production and consumption by three white working class Jewish sisters in the “outer boroughs” of New York City between the war years of the 1940s and the suburbanization of the 1950s.

The analysis combines theory, social history, and political economic context as well as the memories of daily life during this period.

This analysis is not generalizable to the working class population at large during this era.

The chapter shows the importance of changes in the political economy as well as family structure and intersectionality on the production and consumption of food.

The importance of government intervention and regulation in food distribution as a mechanism to combat scarcity and to increase equality is demonstrated.

The chapter examines the concept of intersectionality from the perspective of white, working class Jewish women. It analyzes the relationship between government policies, the growth of monopoly capital and women’s agency, and it fleshes out the concepts of social reproduction and use value.

Using data on food insecurity in Israel, this chapter suggests borrowing techniques from the literature on multidimensional poverty to measure food insecurity, a distinction being made between “nominal” and “real” food insecurity. Various counting techniques are then implemented, including the well-known approach of Alkire and Foster. The chapter ends with a section where, following recent work by Dhongde, Li, Pattanaik, and Xu (2016), a distinction is also made between “basic” and “non-basic” dimensions of food insecurity.

The American agricultural economist Marion Clawson advised the Israeli government during 1953–1955. Clawson, a protégé of John D. Black and Mordecai Ezekiel, criticized the government for ignoring economic considerations, and stated that Israel’s national goals – defense, Negev Desert irrigation, immigrant absorption via new agricultural settlements, and economic independence – were mutually contradictory. His major recommendations were to improve the realism of Israel’s agricultural plan; end expensive Negev irrigation; enlarge irrigated farms eightfold; freeze new settlements until the number of semi-developed settlements falls from 300 to 100; and limit new Negev settlements to 10 over 5–7 years. Thus, Clawson ignored political feasibility and made value judgments. Minister of Finance Levi Eshkol and Minister of Agriculture Peretz Naphtali rejected Clawson’s recommendations because they ignored Israel’s national goals. By September 1954, Clawson shifted towards greater pragmatism: He acknowledged that foreign advisors should not question the national goals or make value judgments, and sought common ground with the Ministry of Agriculture. At his initiative, he wrote Israel Agriculture 1953/54 in collaboration with the Ministry of Agriculture. Israel Agriculture was a consensus document: Clawson eschewed recommendations and accepted that the government might prioritize non-economic goals. In proposing Israel Agriculture, Clawson made a pragmatic decision to relinquish some independence for (potentially) greater influence. Ultimately, Clawson was largely unsuccessful as an advisor. Clawson’s failure was part of a general pattern: Over 1950–1985, the Israeli government always rejected foreign advisors’ recommendations unless it was facing a severe crisis.

Faith in working-class revolution and the inevitability of socialism all but evaporated in the wake of the First World War when nationalism and patriotism triumphed over the principles of international solidarity and, as Perry Anderson put it, “The unity and reality of the Second International, cherished by Engels, was destroyed in a week” ([1976]1979, p. 14).¹ The notion of revolutionary inevitability seems embarrassingly naïve today (to the point that, now, discussions of radicalism are much more likely to focus on intellectuals rather than labor movements)² but prewar optimism was, in many ways, justified and, in fact, the idea of inevitability was shared across the political spectrum and not merely a symptom of the left. Dreading the rise of “plebian radicalism” Rudolf Sohm, for example, wrote that “The people is [sic] already aware of its powers. Already it has recognized itself as the real nation. The battalions of the workers are about to form, that they may thrust from its throne the bourgeoisie, the monarch of the present. More and more clearly are shown the signs of a movement, the aim of which is to destroy the entire social order, the State, the Church, the family….” (Smith, 1998, p. 38).

Despite the existence of a variety of approaches to the understanding of behavioral and managerial ethics in organizations and business relationships generally, knowledge of organizing systems for fidelity remains in its infancy. We use halakha, or Jewish law, as a model, together with the literature in sociology, economic anthropology, and economics on what it termed “middleman minorities,” and on what we have termed the Landa Problem, the problem of identifying a trustworthy economic exchange partner, to explore this issue.

The article contrasts the differing explanations for trustworthy behavior in these literatures, focusing on the widely referenced work of Avner Greif on the Jewish Maghribi merchants of the eleventh century. We challenge Greif’s argument that cheating among the Magribi was managed chiefly via a rational, self-interested reputational sanctioning system in the closed group of traders. Greif largely ignores a more compelling if potentially complementary argument, which we believe also finds support among the documentary evidence of the Cairo Geniza as reported by Goitein: that the behavior of the Maghribi reflected their deep beliefs and commitment to Jewish law, halakha.

Applying insights from this analysis, we present an explicit theory of heroic marginality, the production of extreme precautionary behaviors to ensure service to the principal.

Generalizing from the case of halakha, the article proposes the construct of a deep code, identifying five defining characteristics of such a code, and suggests that deep codes may act as facilitators of compliance. We also offer speculation on design features employing deep codes that may increase the likelihood of production of behaviors consistent with terminal values of the community.

This introduction provides an overview of the themes and chapters of this volume.

The chapters present original qualitative and quantitative research illustrating the complex relationship between gender and food. The need to understand the relationship intersectionally and in historical context is apparent and provisioning as caring emerges as a major theme.

Food is a human right yet it is not always and everywhere available and when it is not always humanly produced and healthful. The fact that food production and consumption is gendered cannot be ignored in the quest for feeding our planet.

The chapter and the volume are intended to illustrate some of the many ways that food and gender are related and to encourage gender scholars to continue to pay attention to food research.