Messianic Footsteps in the Third Solitude: Canadian Jewish Mysticism in Tosher Hasidism

1969 ◽  
Vol 25 ◽  
Author(s):  
Aubrey Glazer
Keyword(s):  
Jewish Community ◽  
North American ◽  
Cultural Context ◽  
Strong Influence ◽  
Family Reunion ◽  
Host Culture ◽  
Jewish Mysticism ◽  
The Third ◽  
American Jewry ◽  
The Family

Critics have suggested that in Canadian literature there are “two solitudes” of Anglophone and Francophone linguistic and ethnic clusters, which give way to the unique “third solitude” of Montreal Jewry. I argue there are uniquely mystical currents of the messianic footsteps within the “third solitude” as embodied in one such Jewish community in Boisbriand, Quebec. To explore this claim, I turn to this Jewish community’s mysticism as manifest in a specific ritual during Passover. While a passion for Passover retains its pull on diaspora Jewry, the question remains why this homebound ritual retains such strong influence on North American Jewry, and in particular on the highly insular Tosher Hasidism. By analyzing the Passover seder, I suggest that Passover reflects a deeper concern with the eschaton of messianic footsteps in the “third solitude” of Canadian Jewish mysticism. I build on the case already made for Canadian Jewish mysticism in this journal, claiming that such a mysticism enables the aspirant to be exceptionally well-equipped to transform their exile into homecoming, all the while succumbing to the transformation of their soul within a “third solitude” of the host culture. This experience of homecoming, felt especially by Quebec Jews during the Passover season, calls the mystic to interpret and unify living and eating during the family reunion of the seder, through a cultural preoccupation of exile, dislocation, and memories of an abandoned homeland. I am concerned with how the messianic archetype of Elijah is rendered in the ‘Avodat haLevi haggadah' of the Tosher Rebbe, Rabbi Meshulam Feish Segal-Loewy. I argue that the post-messianic messianism of Tosher Hasidism appears paradoxical in its strong resistance to cultural assimilation, though it is nurtured by the cultural context of political messianism in Quebec. This essay compares the ‘Avodat haLevi haggadah with Rabbi Yitzhak Yehudah Yehiel Safrin’s Megillat Setarim, to set into relief the need for a greater awareness of the variegated spiritual landscape of Canadian Jewish mysticism. Only once these revisionary currents are articulated can there be an appreciation for the messianic impulse within the Komarno-Zidichov Hasidic lineage as manifest in Tosher Hasidism, which transcends and includes markers of a uniquely Canadian Jewish mysticism.

scholarly journals First North American species of the European genus Archaemegaptilus from the Upper Carboniferous Pottsville Formation of northern Alabama (Palaeodictyoptera: Archaemegaptilidae)

2018 ◽  
pp. 1-7
Author(s):  
Roy J. Beckemeyer ◽  
Michael S. Engel
Keyword(s):  
New Species ◽  
North American ◽  
Hind Wing ◽  
North American Species ◽  
Valid Species ◽  
Upper Carboniferous ◽  
The Third ◽  
The Family

A new palaeodictyopteran (Palaeodictyopterida: Palaeodictyoptera) taxon is described based on a nearly complete hind wing found in the Pottsville Formation (Upper Carboniferous) of Bibb County, Alabama.  Archaemegaptilus blakelyi Beckemeyer & Engel, new species, is the sixth insect genus and species described from the Pottsville of Alabama and the second palaeodictyopteran from those deposits.  It is the third valid species assigned to the family Archaemegaptilidae.  Previously known species are A. kiefferi Meunier, from the Commentry of France and A. schloesseri Brauckmann et al., from the Hagen-Vorhalle of Germany.

Edward Foyle Collingwood, 1900 - 1970

1971 ◽  
Vol 17 ◽  
pp. 139-158
Keyword(s):  
Heart Attack ◽  
Strong Influence ◽  
Point Of View ◽  
Very Old ◽  
The Third ◽  
Older Brothers ◽  
The Family ◽  
The Subject ◽  
One Year ◽  
Special Arrangement

Edward Foyle Collingwood was born on 17 January 1900 at Lilburn Tower, near Wooler, Northumberland, and died suddenly of a heart attack at Lilburn Tower on 25 October 1970. He came of a very old Northumberland family whose roots go back before 1600 and branches of it spread all over the country, but what is of much greater significance from the scientific point of view is that he was descended from John, the third brother of Admiral Lord Collingwood of Caldbourne and Hethpool, the two older brothers dying without issue. John’s only son, Edward John, bought Lilburn Tower in 1842 from the trustees of H. J. W. Collingwood of Cornhill, and was succeeded one after another by his three sons, Edward John, a bachelor who died in 1903, Arthur Burdett who died without issue in 1927, and Colonel Cuthbert George who had lived at Glanton Pyke and moved to Lilburn Tower in 1928. He immediately handed over the Lilburn Estates to his eldest son, Edward Foyle, the subject of this notice, who was in fact only three generations removed from the Admiral. Edward Foyle Collingwood’s mother Dorothy, still living at the time of writing, is the daughter of the Rev. William Fawcett of Somerford Keynes, Gloucestershire, and the name Foyle recalls her grandmother who was coheiress with her sister of the Somerford Keynes estate, and his mother was always a strong influence in the family. Three other sons were born in quick succession so that they formed a close-knit family and were able to do together all the usual country sports and pastimes of boys and did them well, especially shooting and fishing. Edward went to Osborne in 1913, Dartmouth in 1914, and a year later joined the Navy as a midshipman in H.M.S. Collingwood (by special arrangement). Two of his brothers survive him, Group Captain C. J. Collingwood who followed him through Osborne and Dartmouth just one year behind, and the youngest, Lieutenant-General Sir George Collingwood.

scholarly journals North American and International Students’ Perspectives on Older Adults

2020 ◽  
Vol 4 (Supplement_1) ◽  
pp. 325-326
Author(s):  
Adam Shea ◽  
Jessica Strong ◽  
Kirsten Graham
Keyword(s):  
Older Adults ◽  
International Students ◽  
North American ◽  
Role Models ◽  
Cultural Context ◽  
Well Being ◽  
American Students ◽  
The Family ◽  
Negative Perceptions ◽  
Health And Well Being

Abstract Ageism is recognized around the world as detrimental to older adults’ health and well-being, and there are differences in how cultures view older adults. Infrequently are ageist attitudes among cultures compared within one study. Here, we sought to examine views on older adults across cultures in a sample of university students attending school in North America (n=31). As part of a larger survey of ageist attitudes, we conducted a thematic analysis on open-ended responses to the question “How are older adults viewed in your culture?” Half of the respondents were international students. Results found similarities and differences between groups. First, both groups saw older adults as individuals who are and should be respected. Second, however, North American students viewed older adults as “important” and “role models”, whereas international students viewed older adults as “leaders” of and at the “head of the family”. Third, North American students saw older adults as “needing extra help.” In contrast, international students reported that families “should provide care” as a duty or responsibility. Fourth, North American students believed older adults provide “wisdom,” “love,” and “support” but the international students felt older adults provided knowledge, experience, and opinions that are valued by the family and society that are important to decision making. Finally, North American students describe negative perceptions and experiences with older adults, which was completely absent from the international students responses. Results are discussed in a cultural context of personal and formal relationships with elders.

Youth Development in Europe

2009 ◽  
Vol 14 (4) ◽  
pp. 372-375 ◽  
Author(s):  
Katariina Salmela-Aro ◽  
Ingrid Schoon
Keyword(s):  
Young People ◽  
Relationship Quality ◽  
Youth Development ◽  
Social Relationships ◽  
Transition To Adulthood ◽  
Cultural Context ◽  
Integrative Framework ◽  
Reciprocal Interactions ◽  
The Family ◽  
Key Players

A series of six papers on “Youth Development in Europe: Transitions and Identities” has now been published in the European Psychologist throughout 2008 and 2009. The papers aim to make a conceptual contribution to the increasingly important area of productive youth development by focusing on variations and changes in the transition to adulthood and emerging identities. The papers address different aspects of an integrative framework for the study of reciprocal multiple person-environment interactions shaping the pathways to adulthood in the contexts of the family, the school, and social relationships with peers and significant others. Interactions between these key players are shaped by their embeddedness in varied neighborhoods and communities, institutional regulations, and social policies, which in turn are influenced by the wider sociohistorical and cultural context. Young people are active agents, and their development is shaped through reciprocal interactions with these contexts; thus, the developing individual both influences and is influenced by those contexts. Relationship quality and engagement in interactions appears to be a fruitful avenue for a better understanding of how young people adjust to and tackle development to productive adulthood.

Expanding the Cultural Context of Fatherhood and the Family

1993 ◽  
Vol 38 (4) ◽  
pp. 411-412
Author(s):  
James M. O'Neil
Keyword(s):  
Cultural Context ◽  
The Family

Zakat as a Measure of Social Justice in Islamic Finance : An Accountant’s Overview

2013 ◽  
Vol 1 (1) ◽  
pp. 64 ◽  
Author(s):  
Pranam Dhar
Keyword(s):  
Social Justice ◽  
Islamic Finance ◽  
Poverty Eradication ◽  
The Third ◽  
The Family ◽  
Additional Amount ◽  
Important Form

Zakat is an important form of religiously mandated charity under Islam. It is the third pillar of Islam. The giving of Zakat is important for Muslims, as this leads to purification of their wealth from all sins. This paper examines the role of Zakat as an instrument of social justice and poverty eradication in society. Each Muslim calculates his or her own Zakat individually. Generally, this involves the payment each year of two and a half percent of one's capital, after the needs of the family have been met. One can donate additional amount as an act of voluntary charity but Zakat is fundamental to every Muslim. Zakat is the Islamic contribution to social justice: those who have to give charity share the benefit of their prosperity to those who have fallen short. This is the Islamic approach to remove greed and envy and to purify one's soul based on good intentions. This is the institution of Zakat in Islam. The institution of Zakat serves to eradicate poverty in the community and uphold the light of Islam. Allah says “whatever is paid as Zakat for the sake of Allah shall be rewarded in manifolds”.

Factor X Deficiency Due to a Compound Heterozygosis Between a New Mutation (Gla72Asp) in Exon 2 and an Already Known one (Gly154Arg) in Exon 5: Factor X Mar Del Plata1)

2019 ◽  
Vol 19 (2) ◽  
pp. 169-173
Author(s):  
Antonio Girolami ◽  
Diana Noemi Garcia de Paoletti ◽  
Marcelo Leonardo Nenkies ◽  
Silvia Ferrari ◽  
Hugo Guglielmone
Keyword(s):  
Bleeding Tendency ◽  
Bleeding Disorders ◽  
Factor X ◽  
Substitution Therapy ◽  
New Mutation ◽  
Exon 2 ◽  
The Third ◽  
The Past ◽  
Factor X Deficiency ◽  
The Family

Background: Investigation of rare bleeding disorders in Latin-America. Objective: The report of a new case of FX deficiency due to a compound heterozygosis. Methods: Accepted clotting procedures were used. Sequencing of DNA was carried out by means of Applied Biosystems Instruments. Results: A compound heterozygote due to the association of a new mutation (Gla72Asp) with an already known mutation (Gly154Arg) of the FX gene is reported. The proposita is a 38 year old female who had a moderate bleeding tendency (menorrhagia, epistaxis, easy bruising). The proposita has never received substitution therapy but in the occasion of a uterine biopsy. The mother was asymptomatic but was a heterozygote for the new mutation. The father was asymptomatic but had deserted the family and could not be investigated. After this abandonment the mother of the proposita re-married with an asymptomatic man and she gave birth to a son who was asymptomatic but was also heterozygous for the new mutation (Gla72Asp). As a consequence it has to be assumed that the first husband of the mother of the proposita was heterozygous for the known mutation (Gly154Arg). Conclusion: This is the third case of a new mutation in the FX gene reported, during the past few years, in Argentina.

Ennius’ imago between Tomb and Text

2018 ◽  
Author(s):  
Francesca Martelli
Keyword(s):  
The Third ◽  
The Family

Between the third and first centuries BCE, a tomb near the Via Appia not only served as a funerary monument for the Scipiones but was also believed to have once contained the statue of a man from outside the family: Quintus Ennius. This chapter considers how Ennius’ poetry and portrait contributed to the circulation of political prestige. Linking the story of his statue to a later image of the poet in Varro’s De poetis, it argues that Varro’s collection of author portraits and the practice of erecting busts of authors in libraries are best seen as a form of entombment—situating the poet’s imago alongside those of his literary forebears in a space that recognizes their identity as a group, much like the tomb of the Scipiones, or, indeed, any Roman atrium that collects the imagines of a family’s ancestors.

scholarly journals Diunsa: An Entrepreneurial Family’s Digital Response to COVID-19

2021 ◽  
pp. 251512742110331
Author(s):  
Lauri Union ◽  
Carmen Suen ◽  
Rubén Mancha
Keyword(s):  
Customer Service ◽  
Family Business ◽  
Service Operations ◽  
State Of Emergency ◽  
Supply Chain Disruptions ◽  
Online Retail ◽  
External Resources ◽  
The Third ◽  
The Family ◽  
Brick And Mortar

On March 15, 2020, in response to the Covid-19 pandemic, the Honduran government unexpectedly announced a state of emergency and mandated immediate closure of all businesses. Diunsa closed its six stores. The family-owned retailer had anticipated supply chain disruptions, stocked from alternative suppliers, and formed a crisis management team. Now, to keep the business afloat during the unexpected closure and retain all its employees on the payroll, the company had to move sales from the brick-and-mortar stores to an incomplete online retail site. The third generation in the family business—the Faraj siblings, all in their 20’s—led the critical transition online and response to setbacks. As digital-native millennials, they helped improve the website, customer service, operations, and delivery in a short amount of time and using external resources and various technologies. As the situation stabilized, Diunsa’s leadership asked: How will Diunsa build on the momentum for digital transformation and turn its tactical actions into a digital strategy? How can we continue to tap into the leadership of our up-and-coming generation to achieve these goals?

scholarly journals How to talk with the family of a dying patient: anger to understanding, rage to compassion, loss to acceptance

2021 ◽  
pp. bmjspcare-2021-002971
Author(s):  
Moshe Y Flugelman
Keyword(s):  
Goal Setting ◽  
Stressful Situation ◽  
Family Needs ◽  
The Third ◽  
Single Entity ◽  
The Family ◽  
Patient Families ◽  
The Difference ◽  
Dying Patient

Informing families about the impending or actual death of their relatives is one of the most challenging and complex tasks a physician may face. The following article describes goal setting and provides five roles/recommendations for conducting the encounter with patient families regarding the imminent or actual death of their relatives. Importantly, the encounter should be family-centred, and the physician should be highly attentive to family needs. The following roles should be applied based on family needs and should not be sequential as numbered. The first and basic role is to inform the family at the earliest possible time and as often as possible. The second goal of the physician is to convey to the family that their relative received the needed therapy during his hospitalisation or in the community. The third goal of the physician is to help the family reach acceptance of the death of their relative and leave the hospital having moved beyond anger and bargaining. The fourth goal of the physician during the encounters is to reduce or alleviate guilt by stating that nothing could have changed the course of the disease and that all efforts were made to save the patient. The fifth role of the physician is to try and help the family as a single entity and maintain their unity during this stressful situation. Following these roles/methods will help families in the stressful situation and will create the difference between anger and understanding, rage and compassion, and loss and acceptance.

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