DOCSLIB.ORG

Transarmament: a Jewish Nuclear Strategy Arthur Waskow

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Transarmament: a Jewish Nuclear Strategy Arthur Waskow ogy, human beings will have developed weapons really accurate), we tend to divide into two camp* so well that they become useless. Perhaps, by the One sees the issue as a question of life or death; end of the century, society will bring down die the other, as a question of freedom or repression. curtain on the final act of a half century of nuclear It is in fact, both-, and we must begin to see it thai ballistic missiles. way. The Quality of Nuclear Peace The present policy of the U. S. government is a policy of "Both Red and Dead." That is, it tends? Our expectations for nuclear peace cannot and will to increase both Soviet repression of Jews and not share the expectations of conventional peace—a other people, and the danger of a world-wide nu- tranquility that arrives after the cessation of fire. clear holocaust. , Nuclear peace will always be a time of tension since all sides have the ability to totally destroy the If the present policy is that self-destructive why it enemy and the ability to produce the bomb will be the American public allowing the U. S. govern- easily available. ment to pursue it? The main reason is that most at us are addicted to an incorrect belief: that having Jews are very much at home with a tension-filled more nuclear "weapons" than the Soviet Union 1 peace. True Isaiah and Micah speak of beating makes us stronger than the Soviet Union, and thsfl swords into ploughshares, of the wolf living with the more we have, the more "stronger" we are,»' the lamb. But another Prophet who .dreams of the future is Joel. He writes: "Proclaim ye this among We are addicted to this incorrect belief because w» the nations, prepare war;/ Stir up the mighty men;/ remember that through most of human history, Let all the men of war draw near,/ Let them come having more and more powerful weapons than up./ Beat your ploughshares into swords/ And your your adversaries made you more likely to win a pruning-hooks into spears;/ Let the weak say: 7 war against them—and therefore politically more am strong'." (Joel 4:9-10) powerful even without war. If you were stronger enough, it might even make war less likely, and The peace prophecy of Isaiah is not contradicted peace easier to keep. So you were more likely to by the war prophecy of Joel. According to the get what you wanted in the world and more likely Amora Samuel (Shab. 63a), Isaiah speaks of the to stay safe and at peace if you had weapon su- future in Olam Haba, the Next World, posited by periority. the tradition as totally and qualitatively different from anything we know in Olam Hazeh, This The crucial flaw in this belief is that nuclear World. Joel, however, speaks of the "days of "weapons" are not in fact weapons. Why do we . Messiah," a historical vision, a preliminary stage think they are? Pardy because they entered human of the glorious future. Joel addresses himself to the history in the guise of weapons, at Hiroshima. BuJ first step of the future, and speaks to the Jewish we are now far beyond the Hiroshima bomb—nott people. Isaiah addresses himself to the final step in only in numbers, not only in fury of each the redemption, and speaks to the whole world. "weapon," but in the elaborate systems to delivetf them—more and more fully automated and orchesi- In our unredeemed world we will have to setde for trated. So now, if they are used they will create | the Joel prophecy, a world of tension, Auschwitzes (not victories or defeats), and if not j miraculously still capable of being a Messianic era. used they do not overawe the adversary as real I pray that the God of the Noahide covenant will weapons used to do, and in fact still do. shine through His rainbow that hangs in the sky, and may that be the only thing in the sky until the The way the incorrect belief in weapon superiority Mashiach comes. • is carried into U. S. strategy and military budget* is through various theories of "counterforce nu- clear war," now usually combined with Star Wafl Transarmament: a jewish nuclear strategy (Strategic Defense Initiative). Arthur Waskow These counterforce strategies have a lucky by- When Jews address what to do about nuclear product: they require the constant multiplication co "weapons"(each one is potentially an instant port- amounts of money to buy more and more, newer' able Auschwitz, so the word "weapon" is not and newer, weapons systems. These strategic the* ories are thus very helpful to those interests- ARTHUR WASKOW heads The Shalom Center, governmental, military, industrial, or scientific— which works to prevent a nuclear holocaust, and he that are already involved in making, planning, teaches at the Reconstructionist Rabbinical College, building, justifying, buying or deploying such both in Philadelphia. weapons. 132 The "Both Red and Dead" policy of the present might really try to win military superiority—and 'U. S. government is also vigorously supported by use it to threaten the Soviet Union. When the ja few specific American Jewish leaders and organi- U. S. acts more parity/deterrence oriented, swing ' cations because it feels to them like a strong anti- people pursue more accommodative/commercial in- Soviet stance. It is vaguely opposed by most terests, because these are more likely to benefit is a i lews—about 80% of whom (along with most of their own institutions and Soviet interests in the teufo, their major organizations) support a bilateral nu- world. clear freeze and say that any nuclear "war" would be horrendously destructive; but few have a clear Of course these vicious and virtuous cycles work kinderstanding that present U. S. policy is built on in the other direction, too—a Soviet occupation of counterforce strategy; and few oppose it with vigor Afghanistan strengthens American hard-liners. And and consistency. outside factors—like rising and falling Soviet fears of China—have their own effect. If American Jews were to act on their values, ex- Counterforce Strategy Self-destructs periences, and interests, they would be vigorously mon pushing for "big carrot; adequate stick" policies Now let us look at my assertion that counterforce id aimed at shifting Soviet policy away from repres- strategy is more likely to kill us than minimum- are sion of Jews and others, away from militarization, deterrence strategy. How can this be so? Counter- toward a strategy of "adequate deterrent" leading force strategists claim three things: that American luse *if Co mutual nuclear disarmament. The American counterforce superiority will keep the peace be- ly. strategy most likely to push the Soviets in this cause the Soviets will be afraid to attack us; that if lan direction is one that on our side moves toward an they did attack us, a nuclear war could be carried fin a "adequate deterrent," takes the enormous amount on between the military forces of both sides- lof money and brain power now put into the coun- leaving most civilians, both societies, and life on terforce weapon superiority strategy and instead earth relatively safe; and that American counter- ^ directs it toward the much more clever use of po- force superiority could be used to threaten a first :lyto ;Utical, economic, and cultural weapons—which are strike against the Soviets to make them back down IiH|j now die most effective weapons for actually chang- if, say, they helped Syria in a war with Israel or su-1 ing the world. sent arms to Nicaragua or invaded Iran. At its most extreme, counterforce strategy suggests that r ! The Practicality of Negotiation such threats might be used to paralyze the Soviets from even non-nuclear responses if the U. S. took lo wet True, we know that what we feel toward Soviet aggressive action—e. g. invaded Cuba, or sent Mipolicy is disgust, rage and frustration. So we seek troops to aid an East German rebellion. If these iB. fy jto express those feelings in national policy the way counterforce arguments are true, aren't we all safer Hflf we often express them in interpersonal affairs—by with counterforce? tiventing our emotions and—if we are bigger— W1 forcing our opponent to back down. In interna- All of this is based on the notion that a counter- irchfl tional affairs it used to do this; smaller powers force nuclear war can be started in a coolheaded reate; once backed down when bigger ones exploded, way and then can be fought in a controlled way. if not The fact that now it is not working just feeds our But counterforce strategy forces both sides toward real rage and frustration the more. a first strike, even if each side knows that a first strike will leave retaliatory forces untouched on the Evidence that this national strategy doesn't work? other side. For the whole point of a counterforce :rioiit When the U. S. exploded more and ran the attack is to weaken the other side's forces. Waiting "weapons" race harder, the Soviets clamped down to be struck makes no sense, especially now that nil- on emigration of Soviet Jews. When the U. S. (un- missiles have MIRVs (multiple warheads). der Nixon, Ford, and Carter) negotiated more and more nearly accepted rough nuclear-weapons par- Listen to the conversation of the Ministers of De- ity, the Soviets eased up. fense and Trade in the Kremlin... or is it the Secretaries of Defense and Commerce in the Penta- itioM Why did this happen? Sheer perversity? One gon?.
Load more

Recommended publications
  • A T'ruah Rabbinic Convening Schedule Sunday, February 5 4:30Pm
    No Time for Neutrality: A T’ruah Rabbinic Convening Schedule Sunday, February 5 4:30pm: Registration Opens ​ 5:30pm: Opening Remarks: Rabbi Jill Jacobs, Executive Director, T’ruah and Rabbi ​ ​ ​ ​ ​ Rachel Gartner, T’ruah Board Co-Chair ​ 6:00pm: Dinner ​ 7:00pm: Opening Keynote: Anthony Romero, Executive Director of the ACLU, ​ ​ interviewed by Rabbi Felicia Sol, Congregation B’nai Jeshurun (New York) ​ ​ 8:00pm: Break ​ The Rabbinic Role in our Current Moment. 8:15pm: Breakouts ​ ● Into the breach: What does it mean to begin a rabbinate in this moment? (Students only) ​ ​ Rabbi Danya Ruttenberg, AVODAH, and Rabbi Simkha Weintraub, The Jewish Board of Family and Children’s Services (New York) ● Ties that bind: Pastoring to a politically polarized congregation in a time of fear and uncertainty (Ordained clergy only) ​ ​ Rabbi Angela Buchdahl, Central Synagogue (New York) ● The sacred work of justice: Activism as a spiritual practice Rabbi Marc Margolius, Institute for Jewish Spirituality ● The role of liturgy in social justice work Rabbi Menachem Creditor, Congregation Netivot Shalom (Berkeley, CA) ● Rabbinic self-care in an age of overwhelming demand Rabbi Ilanit Goldberg-Gradess, NewYork-Presbyterian Hospital/Weill-Cornell Medical Center 9:30pm: Songs of the Movement: Rabbi David Shneyer, Am Kolel Jewish Renewal ​ ​ ​ Center of Greater Washington, and Rabbi Shawn Zevit, Mishkan Shalom ​ ​ ​ ​ (Philadelphia) Sign making for Monday action (Dessert will be served) ​ ​ ​ 10:30pm: Lailah tov ​ Monday, February 6 7:30am: Traditional-Egalitarian
    [Show full text]
  • Going for Broke the Jewish 1960S, an American Sourcebook Edited by Michael E
    Going for Broke The Jewish 1960s, An American Sourcebook edited by Michael E. Staub (Brandeis University, 2004), 371 + xxviii pages REVIEWED BY LAWRENCE BUSH “In the 1960s, apartheid was member of the “Woodstock Nation.” driven out of America. Legal segrega- My sadness wells up from the fact tion — Jim Crow — ended. We of his suicide within days of that Van- ended the idea that you can send a derbilt University speech — by which million soldiers ten thousand miles time, the conservative “counterrevolu- away to fight in a war that people tion” was well on its way to reversing do not support. We ended the idea “the big battles that were won” in the that women are second-class citizens. sixties. The U.S. invasions of Grenada . The big battles that were won in (1983) and Panama (1989) had begun that period of civil war and strife you to restore the U.S. military’s sense cannot reverse. of impunity. Yuppies had replaced “We were young, we were reckless, Yippies as a generational symbol. arrogant, silly, headstrong — and we Fundamentalist Christian ministers were right. I regret nothing.” were leading a far-reaching backlash —Abbie Hoffman, April, 1989 against women’s liberation and the Vanderbilt University legitimation of non-heterosexual orientation. White flight from public henever I see the poster schools — including a major exodus with these words on the by Jews — was resegregating a barely W living room wall in the desegregated educational system. The home of my dear friend, Teddy — a War on Drugs was throwing billions middle-aged ex-hippie, like most of of dollars into ineffectual policies and my dear friends — I feel both richly thousands of people into prison — and affirmed and deeply saddened.
    [Show full text]
  • What Is the Meaning of Meaning in Jewish Education? | FALL 2015, VOLUME 2, ISSUE 3
    GLEANINGS FALL 2015 Dialogue on Jewish Education from The Davidson School VOLUME 2, ISSUE 3 The William Davidson Graduate School of Jewish Education is the largest multidenominational school of Jewish education in North America, granting masters and doctoral degrees and providing professional development to educators currently in the field. Drawing upon cutting-edge thinking in both Jewish and general education, its pedagogy emphasizes experiential education, is informed by best practices and new developments in teaching, and engenders leadership in a variety of educational settings from day schools to summer camps, Jewish community centers to congregational schools, Israel experiences to environmental education, and early childhood to adult Jewish learning. • MA In Jewish Education • Doctorate in Jewish Education • Professional Development What Is the Meaning of and Curriculum Meaning in Jewish Education? “I want this learning experience to be meaningful” and “I want my learners to find meaning through Jewish practice” are two comments we hear a lot in the field of Jewish education. All educators must consider the role that meaning plays in their work with learners. The term is one that is often used in a variety of contexts in contemporary discourse about Jewish education and identity. However, it is a term that is loosely defined and often used differently among various people who invoke it. In this issue we look at the concept of “meaning”—how people use it, what it might denote, and what Education projects at The Davidson School are generously funded by the Alan B. Slifka Foundation, AVI CHAI the implications of these ideas are for our work in Jewish education.
    [Show full text]
  • Chat During Freedom Seder, April 10, 2020 Led by Rabbi
    Chat during Freedom Seder, April 10, 2020 Led by Rabbi Brian Walt with Special Guest Rabbi Arthur Waskow (Edited to omit most individual names and condensed when same point noted many times) We are grateful: • This congregation • That my sister has joined us from Portland, OR! • Music • Food and shelter • I’m so grateful for being with all of you, and for life! • Jewish Voice for Peace • Connections, birds • That my back feels better • This community and the opportunity to celebrate Passover with Rabbis Brian and Waskow! • For these faces which I remember from my childhood • Health • I am thankful for how so many people have reached out despite social distancing to make this time easier on all. • Good friends, near and far. • Trillium • Local activists • Our family, those of us here and those in other places • Love and freedom to move and dance and garden • Blessed connection…. • Frozen mangos • Full employment • The generosity of this congregation in welcoming guests! • Waves and smiles from behind masks • Forced collective consciousness • For having my third seder for the year! • Friends, family and community. • Good health and laughter • Spring and the beauty of nature • Fire • My ancestors • The sharing for our Palestinian brothers and sisters. • Bernie Sanders values of equity. • All who’ve dedicated their lives to save lives in the medical field! • Never has there been a Pesach with as much hand washing!! Comments while R. Arthur Waskow speaking about the history of Freedom Seders and the plagues • Perhaps the current virus is a modern plague? • Perhaps it is Capitalism that is the modern plague! • The Kings Bay Plowshares 7 acted on the 50th anniversary of the assassination of Dr.
    [Show full text]
  • The Abrahamic Religions and Climate Change Jame Schaefer Marquette University, [email protected]
    Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 1-1-2016 Motivated for Action and Collaboration: The Abrahamic Religions and Climate Change Jame Schaefer Marquette University, [email protected] Published version. Geosciences, Vol. 6, No. 3 (2016). DOI. © 2016 MDPI. Used with permission. geosciences Article Motivated for Action and Collaboration: The Abrahamic Religions and Climate Change Jame Schaefer Department of Theology, Marquette University, Milwaukee, WI 53233, USA; [email protected]; Tel.: +1-414-288-3742 Academic Editor: Mary J. Thornbush Received: 1 March 2016; Accepted: 13 June 2016; Published: 28 June 2016 Abstract: Leaders of Judaism, Christianity, and Islam have publicly advocated action to mitigate the adverse effects of human-forced climate change. Particularly prominent prior to, during, and after the 21st Conference of the Parties of the United Nations Framework Convention on Climate Change were Rabbi Arthur Waskow, Pope Francis, and Patriarch Bartholomew. Also prominent was a group of Islamic clerics, leaders of organizations, and scholars who collaborated in issuing a declaration on climate change three months prior to COP 21. Informed by the Earth sciences, these leaders shared their faith-based rationales for acting locally to internationally as indicated in the documents explored in this article. Examples of organizations motivated by their leaders’ faith perspectives demonstrate their readiness to act informed by scientists. To work effectively, these religious leaders and activist groups require well-substantiated conclusions from data collected to counter unsubstantiated claims by climate skeptics. Earth scientists will find among the religious leaders and groups allies in the quest for a flourishing planet.
    [Show full text]
  • To Whom Must We Answer? Civil Disobedience and Jewish Law Parashat Sh’Mot, Exodus 1:15-20 | by Mark Greenspan
    To Whom Must We Answer? Civil Disobedience and Jewish Law Parashat Sh’mot, Exodus 1:15-20 | By Mark Greenspan “Civic Morality” by Rabbi Vernon Kurtz” (pp. 439) in The Observant Life Civil Obedience and Civil Disobedience as Jewish Values The prophet Jeremiah instructed his contemporaries in the diaspora: “Build houses and live in them; plant gardens and eats their fruit; take wives and beget children…seek the welfare of the city to which I have exiled you and pray to the Lord in its behalf; for in its prosperity you shall prosper” (Jeremiah 29:4-7). For the better part of Jewish history the Jewish people have lived as ‘sojourners’ in the lands of others. Taking Jeremiah’s words seriously Jews struggled with what it means to be good citizens and how to balance their values with the ethos of the land in which they lived. Living in exile was not a choice but a divine decree; as was the commandment to pray for the welfare of the government. In America we have experienced unprecedented freedoms and opportunities. We have come to view ourselves not as outsiders but as full participants in the destiny of America. And yet one might also argue that the same was true for Jews in pre-war Germany and in Spain before the Inquisition. What attitudes can we develop from Jewish tradition about civic morality? What happens when there are conflicts between Jewish values and American law? What should Jews do when the government under which they live acts in an unethical fashion? Are we American or Jewish first and what does this mean for our allegiance to our country? The question of civil disobedience is as ancient as the Bible and as contemporary as the modern state of Israel.
    [Show full text]
  • Shavuot-Program-2016.Pdf
    P R O G R A M PANEL DISCUSSION “Exploring Revelation in Different Faith Traditions” 7:00-8:30 PM in the Charry Sanctuary Panelists: Feyzi Eygoren (Peace Islands Institute), Rabbi Linda Holtzman (Tikkun Olam Havurah), Reverend Jarrett Kerbel (Church of St. Martin-in-the-Fields), Imam Mikal Da'ood Muslim Shabazz (Masjidullah), Reverend Amy Yoder McGloughlin (Germantown Mennonite Church), Rabbi Adam Zeff (Germantown Jewish Centre) Moderator: Rabbi Nathan Martin (Reconstructionist Rabbinical College) BREAKING THE RAMADAN FAST 8:33-8:45 PM in the Charry Lobby We invite everyone to join our Muslim brothers and sisters in breaking the Ramadan fast. PRAYER SERVICES FROM DIFFERENT FAITH TRADITIONS 8:45-9:30 PM in the Charry Sanctuary Muslim Evening Prayer with Imam Shabbaz Christian Evening Prayer with Rev. Amy Yoder McGloughlin Jewish Evening Prayer with Rabbi Annie Lewis INTERFAITH IFTAR DINNER 9:30-10:30 PM on the Front Lawn All are invited to join the Peace Islands Institute on the front lawn, where we will learn more about the Muslim tradition of Ramadan and share a delicious meal together. BEIT MIDRASH with Rabbi Michelle Greenfield 10:20 PM-6:00 AM in the Quitman Library Beit Midrash is an open space for guided or independent learning. Please feel free to come and go. There will be a group studying the Torah Temimah on Ruth as well as other options. MULTI-FAITH LEARNING SESSIONS 10:20-11:45 PM in the Maslow Auditorium with Rabbi Marsha Prager & Rebecca Mays Mount Sinai, Shavuot & Pentecost (Exodus 19:16-19, Acts 2:1-4) On the eve of Shavuot, seven weeks after the death of Jesus/Yeshua, his talmidim, the disciples, gathered in Jerusalem in hopeful expectation that on this sacred night of revelation, a message from their Master might emerge.
    [Show full text]
  • Sacred Stories a Living Commentary on American Jewish History and the Hebrew Bible
    Sacred Stories A Living Commentary on American Jewish History and the Hebrew Bible EKEV JULY 27, 2013 The Universal Blessing By Rabbi Doug Heifetz Artifact: The Freedom Seder Arthur Waskow, Washington, D.C.: The Micah Press, 1970 National Museum of American Jewish History Located in the Civil Rights case, to the left of the large film screens on the second floor The Universal Blessing Sacred Stories EKEV The weekly Torah portion, Ekev, connects spirituality with eating. It states, “When you have eaten your fill, give thanks to the Lord your God for the good land which he has given you.” [Deuteronomy 8:10] The Sabbath and other festivals all offer chances for splendid meals and, in response, we express gratitude for our many gifts and blessings. Jews often ritualize this gratitude through birkat ha-mazon, the grace after meals. However, it’s not just the quality of the food that elicits this response. The participants in our meals and celebrations can strengthen our gratitude, as well. When we share the occasion with others, we not only “The verses of Ekev remind us that meals should restore our sense of pure, universal thanksgiving.” feel a sense of bonding with them, but also a shared sense of gratitude and exaltation. The emotion can bring together participants from many different backgrounds. We transcend many differences of social and religious background as we join together in the most universal spiritual experience. The more diverse the group, the more united and grateful we feel. For generations, diversity has been part of American Jewish celebrations. I grew up with stories about the religious feasts that my great grandfather celebrated with his Native American neighbors in Oklahoma, when he settled there in the early 20th Century.
    [Show full text]
  • Shmita Revolution: the Reclamation and Reinvention of the Sabbatical Year
    religions Article Shmita Revolution: The Reclamation and Reinvention of the Sabbatical Year David Krantz 1,2 1 School of Sustainability, Julie Ann Wrigley Global Institute of Sustainability, Arizona State University, Tempe, AZ 85287, USA; [email protected]; Tel.: +1-347-559-4492 2 Aytzim: Ecological Judaism, PO Box 30006, New York, NY 10011, USA Academic Editor: Evan Berry Received: 30 March 2016; Accepted: 19 July 2016; Published: 8 August 2016 Abstract: Jewish observance of shmita (alternatively spelled shemitah)—the sabbatical year, or seventh (sheviit) year—is changing. Historically rooted in agriculture, modern Jewish environmentalists are seizing upon the long-ignored environmental and social justice (tikkun olam) aspects of shmita as originally described in the five books of Moses, the Torah in the Hebrew Bible, the basis of Jewish law. Primary research was conducted through key-stakeholder interviews with leading American and Israeli Jewish environmentalists and thought leaders. They see shmita as a core Jewish value—one that, like Shabbat, the Jewish sabbath, has the power to transform society. Their work has brought shmita from an obscure law dealt with mainly by Israel’s Orthodox to a new Jewish ethos being discussed across the United States, Europe, Israel, and even on the floor of Knesset, Israel’s parliament. This article also describes shmita as delineated in the Torah and through the rabbinic canon of halacha (Jewish law), and explains shmita practice from biblical times to the present day. Keywords: agriculture; Bible; debt relief; Diaspora; Israel; Jewish environmental movement; jubilee; slavery; sustainability; Zionism 1. Introduction Shmita (alternatively spelled shemitah, shemitta, or shmitah)—the sabbatical year, or seventh (sheviit) year—is a biblical prescription for and inoculation against environmental and social problems, including habitat destruction, hunger, overwork, soil-nutrient loss, unabated growth, wealth gaps, and the disconnects between people and their food and people and the Earth.
    [Show full text]
  • Arthur Waskow, Ph.D., Short Biographical Sketch
    RABBI ARTHUR WASKOW, PH.D., SHORT BIOGRAPHICAL SKETCH Rabbi Arthur Waskow, Ph. D., founded (in 1983) and directs The Shalom Center, a prophetic voice in Jewish, multireligious, and American life that brings Jewish and other spiritual thought and practice to bear on seeking peace, pursuing justice, healing the earth, and celebrating community. He edits and writes for its weekly on-line Shalom Report. In 2014 he was honored by T’ruah: The Rabbinic Call for Human Rights with their first Lifetime Achievement Award as a “Human Rights Hero.” In 2015 he was named one of the “most inspiring” American rabbis by The Forward, the leading Jewish weekly in America. For almost 50 years, Waskow has been one of the leading creators of theory, practice, and institutions for the movement for Jewish renewal, a journey that began with the writing of the The Freedom Seder (l969), the first Haggadah for Passover to intertwine the archetypal liberation of the Jewish people from slavery to Pharaoh with the modern liberation struggles not only of the Jewish people, but also the Black community in America and other peoples. The Freedom Seder has become a model for many Jews during the past generation to shape Passover Seders to celebrate their own commitments to emerging aspects of liberation -- such as environmental concerns, feminism, and the freedom of Tibet. He is a prolific author and teacher in the Jewish renewal movement. Rabbi Waskow also pioneered in the development of Eco-Judaism in theology, liturgy, daily practice, and activism – through his books Seasons of Our Joy; Godwrestling – Round 2; Down-to- Earth Judaism; Trees, Earth, & Torah: A Tu B’Shvat Anthology; and Torah of the Earth: 4,000 Years of Ecology in Jewish Thought; as author of a pioneering essay on “Jewish Environmental Ethics: Adam and Adamah,” in Oxford Handbook of Jewish Ethics and Morality (Elliot N.
    [Show full text]
  • Jewish Counterculture Oral History Project ARTHUR WASKOW
    Jewish Counterculture Oral History Project ARTHUR WASKOW Interviewed by Jayne K. Guberman August 31, 2016 A Project of the Jewish Studies Program at the University of Pennsylvania Arthur Waskow, 08/31/16 Arthur Waskow (AW): Shalom Aleichem. [laughs] Jayne Guberman (JG): Aleichem Shalom. So I'm going to start with this little introduction. My name is Jayne Guberman. Today is Wednesday, August 31, 2016, and I'm here with Arthur Waskow at his home in Philadelphia, Pennsylvania. We're going to record an interview for the Jewish Counterculture Oral History Project. Arthur, do I have your permission to record this interview? AW: You do indeed. JG: As you know, today we're going to explore your experiences, mainly during the late sixties and early seventies, particularly your involvement in Fabrangen and how that came about, and the impact that Fabrangen and the havurah movement has had on your own life and on the Jewish world beyond. So, I want to start by talking about your personal and family background, and flesh out a bit who you were, what brought you to that moment when things shifted very dramatically in your life. So, can you start by telling me briefly about your family? AW: Sure. I grew up in Baltimore. JG: You were born in nineteen — AW: Thirty-three. JG: In Baltimore. AW: Right. I grew up in a ninety-five percent Jewish neighborhood, mostly lower middle class. My father was a high school teacher. JG: What did he teach? AW: U.S. history — well, U.S. and world history. One of my early connections — not pleasant — with the official Jewish community was that after I was maybe ten or eleven years old, what we then called the Talmudical Academy — I think it's now Ner Israel — built a huge school about a block away from us and enclosed what had been an open lot where we could play baseball and football and just have fun.
    [Show full text]
  • Open Research Online Oro.Open.Ac.Uk
    Open Research Online The Open University’s repository of research publications and other research outputs Robert F. Kennedy: The Senate Years Thesis How to cite: Dooley, Brian (1993). Robert F. Kennedy: The Senate Years. MPhil thesis The Open University. For guidance on citations see FAQs. c 1992 The Author https://creativecommons.org/licenses/by-nc-nd/4.0/ Version: Version of Record Link(s) to article on publisher’s website: http://dx.doi.org/doi:10.21954/ou.ro.0001017c Copyright and Moral Rights for the articles on this site are retained by the individual authors and/or other copyright owners. For more information on Open Research Online’s data policy on reuse of materials please consult the policies page. oro.open.ac.uk Brian Dooley BA Hons i ROBERT F. KENNEDY; THE SENATE YEARS Submitted for an MPhil in Government and Politics September 1992 ProQuest Number: 27758380 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent on the quality of the copy submitted. in the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 27758380 Published by ProQuest LLC (2019). Copyright of the Dissertation is held by the Author. Ail Rights Reserved. This work is protected against unauthorized copying under Title 17, United States Code Microform Edition © ProQuest LLC. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106 - 1346 ABSTRACT OF ROBERT F.
    [Show full text]