text:
TRISTAN ON RETURN TO ACTION
Jacob Henderson
"The game was intense but it's a great feeling playing first-team football and it's what I am striving for"
Tristan Nydam described his return to first-team football following an ankle break as a 'long road' but said he is hopeful and confident that this is the first of many games for him moving forward.
The midfielder came on for the final 28 minutes of Town's goalless draw with MK Dons at Portman Road, having last turned out for the senior squad two years ago to the day when Blues faced Brentford.
"It was really good to be back out there," Tristan told iFollow Ipswich.
"It was tough and I'm blowing but I really enjoyed it. It's been a long road but I'm feeling good.
"I played 90 minutes for the U23s as well on Tuesday so this has been a positive week for me. I will keep working and I will stay focused but hopefully this is the first of many games for me.
"The game was intense but it's a great feeling playing first-team football and it's what I am striving for. I'm only looking forward now and I want to impress the gaffer and play my part.
"We looked solid defensively and we did have some chances going forward but we need to keep working. We're in with a chance and we will keep fighting."
The full interview with Tristan is available on iFollow Ipswich.
Tristan Nydam
BOSS | DISAPPOINTING DAY
INTERVIEW | LEE ON TROTTERS DEFEAT
BOSS | WE'RE EXPECTING A DIFFERENT CHALLENGE
JD ON TROTTERS TEST


The Central African Republic (CAR) has confirmed its determination to complete EITI Validation by November 2010, and tackle the challenges of managing an entirely informal mining sector. In bilateral meetings with the EITI International Secretariat, the President of the Republic François Bozizé, the Prime Minister Faustin-Archange Touadéra, and the Minister of State and Mines Sylvain Ndoutingaï, all reiterated their full commitment to the EITI. They underlined that this process had become a key government measure to more effectively manage revenues from gold, diamond and uranium production for the development of their country. Civil society members welcomed the unprecedented dialogue with Government and mining operators about transparency issues, but pointed at the need to build their capacity.
During their joint mission to CAR 29 October to 5 November, the EITI International Secretariat and the World Bank met with EITI stakeholders both at the national and local levels to discuss the progress of the EITI in CAR, and provide training on EITI implementation and validation (alongside the EITI Technical Secretariat in CAR, the World Bank, and the German Technical Cooperation (GTZ)). The Secretariat mission also spent two days in the mining region around Boda, meeting with local authorities, artisanal miners, representatives of buying houses and workers in the informal open-pit mines.
The integration of Central African CSOs into the international Publish What You Pay (PWYP) coalition is a positive new development. The EITI Technical Secretariat is also in the process of establishing multistakeholder subcommittees in all 16 Prefectures to ensure national communications about the EITI. In meetings, mining operators considered the EITI a useful tool for securing their investments, better understanding of their fiscal obligations, and a means for gaining the confidence of mining communities. Areva is currently the only formal operator in CAR, but is still in the exploration phase for uranium.
For further information about EITI implementation in the Central African Republic, contact Regional Director Tim Bittiger at the EITI Secretariat.


Republican White House hopeful Donald Trump's running mate released 10 years of tax returns on Friday, but his billionaire boss still refuses to do so, leading critics to cry foul over his lack of transparency.
Mike Pence's tax returns are quite simple compared to the financials of bombastic real estate magnate Trump. Pence reported that he and his wife Karen earned a total of $113,026 in adjusted gross income last year, most of it from his salary as governor of Indiana and including nearly $9,000 in pensions or annuities, reports BSS.
They paid $8,956 in federal income taxes, at an effective tax rate of 12.40 percent. The Pences were able to obtain a relatively low tax rate thanks to losses and tax breaks they claimed, including $8,923 in gifts to charity.
Their 2015 income was the lowest of the 10 years of released tax returns, though in all years they brought home a six-figure income. The peak came in 2009 and 2010 when they earned more than $187,000.
"The Pence family has been honored to serve their state and their nation for the past 16 years, while raising three great children and putting them through college," said spokesman Marc Lotter.
Every major US presidential nominee since Richard Nixon has released their tax returns before the election, but Trump has repeatedly punted on the issue.
Trump's rival for the presidency, the Democratic nominee and former first lady Hillary Clinton, has described Trump as "dead wrong" for saying that his tax returns were not the concern of everyday Americans.
"He clearly has something to hide," she said this week.
"We're pleased to see that one member of the Trump ticket has decided to meet the long-held threshold for disclosure in a modern day presidential campaign," she said.


text:
Home » Perspectives Papers » The Prerequisite for Peace in the Middle East: Arab Recognition of the Legitimacy of Israel
The Prerequisite for Peace in the Middle East: Arab Recognition of the Legitimacy of Israel
By	Kenneth J. Bialkin	March 4, 2010
Middle East peace diplomacy aimed at ending the Palestinian-Israeli conflict and the broader Arab-Israeli conflict is bound to fail yet again unless the process is reconfigured to emphasize, as its centerpiece, Arab recognition of the Jewish People's ancient claims to their ancestral homeland and the right of Israel to exist as a Jewish state.
EXECUTIVE SUMMARY: Middle East peace diplomacy aimed at ending the Palestinian-Israeli conflict and the broader Arab-Israeli conflict is bound to fail yet again unless the process is reconfigured to emphasize, as its centerpiece, Arab recognition of the Jewish People's ancient claims to their ancestral homeland and the right of Israel to exist as a Jewish state. Waiting for this necessary change of heart among Palestinians and other Arabs concerning Israel's legitimate Jewish character and national future is the wisest route to peace.
American diplomacy has been very active, particularly in the last three decades, in trying to bring peace between Arabs and Israelis. There have been successive peace initiatives by Presidents George H.W. Bush, Jimmy Carter, Ronald Reagan, Bill Clinton, George W. Bush and, more recently, Barack Obama. The record of American activism in the Arab-Israeli arena is mixed, although there is a clear improvement in Arab-Israeli relations.
The peace treaties signed by Egypt and Jordan demonstrate that leaders of the Arab world can show the courage to accept Israel as a sovereign neighbor. Although Anwar Sadat paid with his life for his courage, and King Hussein was the subject of assassination attempts before his death, the Jordanian and Egyptian arrangements remain in place and they are important for regional stability. Most Arab countries are cooperating partners with international intelligence services in the struggle against Islamic terror, and that cooperation is reported to be strengthening in many areas. It is an open secret that some Arab countries maintain contacts with Israel or Israeli companies for mutual benefits which involve commercial, social, intellectual, medical, educational or strategic interests.
The Saudi initiative ascribed to King Abdullah and the subsequent Arab League Peace Initiative of March 2002 supported the speculation that long-fixed attitudes may be subject to change.
The prospect that Iran may become a nuclear power has roiled the Sunni Arab world to the point where many Arab countries quietly side with Israel in seeking to block Iran from fulfilling its apparent nuclear aspirations.
The Palestinian issue remains unsolved despite the fact that the basic issues between Israel and the Palestinians are simple to state: a two-state solution; borders; Jerusalem; mutual recognition; and "End of Conflict." Other issues such as Arab refugees, Israeli settlements, and so on, are supposed to be "soluble" in the context of a true "End of Conflict" agreement. So we are told.
But the question must be asked: If this is accurate, why has there been no real peace progress? In all previous peace initiatives, the magic-bullet formula was for Israel to make concessions so that a sovereign Palestinian state could be established. Israel was pressed to yield land and forego settlements in areas considered its homeland, which were acquired in wars following Arab aggression. The failure of those initiatives was almost always assigned to Israel's refusal to grant the Palestinian Arabs what they "deserved," namely, a state and relaxed security restrictions. The policy of successive US administrations to press Israel for unilateral concessions was vigorously supported by the United Nations and most of the international community where sympathy for Palestinian rhetoric can be taken for granted.
The answer to the question above is this: A peace process which rests upon Israel's unilateral concessions is doomed to fail – unless and until the world also demands that the Arab states (including the Palestinians) recognize Israel's legitimacy and sovereignty, explicitly and openly. Contrary to the myth that Israeli "occupation" is the result of Israeli aggression and a quest for "Lebensraum," the Arab world must come to recognize that the Jewish claim for a state and for land and recognition did not begin in the twentieth century and is not simply compensation for the suffering of the Holocaust.
The Jewish claim for land and recognition derive from the days of Abraham, Isaac, Jacob, Moses, Jesus, King David and the prophets. This claim has abided for more than 3,000 years, persevering through the creation and universal reverence of the Bible. The Bible reports that in his first year (516 BCE), Cyrus, the King of Persia, in order to reverse the sacking of Jerusalem by Nebuchadnezzar of Babylon in 597 BCE, and to fulfill the prophesy of Jeremiah, proclaimed that he had been charged by the Lord to build a house in Jerusalem and to send the Jews in his kingdom to "go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel (he is the God) which is in Jerusalem" (Second Book of Chronicles 36:23). The revival of Zionism more than 100 years ago is a part of that history and its legitimacy lies in the continuous belief and aspirations of the Jewish people.
Israel has recently made it clear that any peace agreement with the Palestinians must include a clear recognition and acceptance of Israel's right to exist as a sovereign Jewish state in the region. Prime Minister Benyamin Netanyahu said in his famous address in June 2009 at the BESA Center that "A fundamental prerequisite for ending the conflict is a public, binding and unequivocal Palestinian recognition of Israel as the nation state of the Jewish People."
Netanyahu made it clear that his government has joined previous Israeli governments in accepting a demilitarized Palestinian state, which would include arrangements to protect Israel's security concerns. (Israel still has immediate and more distant neighbors that abide by the 1967 Khartoum declaration of "No Recognition, No Negotiation and No Peace with Israel.")
Neither the UN, the international community nor the US has ever demanded unequivocal acceptance by the Arabs to recognize and live in peace with Israel. The US has never insisted that recognition and acceptance of Israel's right to exist as a Jewish state be advanced as an independent demand in advance of an end to the conflict.
After years of unsuccessful peace strategies, it is time for a change. There are many reasons why a correction of strategy has a good chance to produce peaceful settlement for the true benefit of Israel and the Arab world. Peace is not a zero sum game where there can be only one winner and loser. The failure to convince the Arab world to internalize the right of the Jews to share the Land of Israel and to put an end to the conflict – means the conflict and the state of war will continue.
The centerpiece of a new diplomatic strategy should now include, in the mix of basic conditions for a peace process, that the Palestinians and the Arab World accept an "end of the conflict" agreement with Israel and recognize the right of Israel to exist as a Jewish state where all its citizens may enjoy equal rights under law. This formulation will not diminish the present right of every Jew to acquire Israeli citizenship.
When President Obama spoke to the world from Cairo, he said, "The Arab-Israeli conflict should no longer be used to distract the people of Arab nations from other problems. Instead, it must be a cause for action to help the Palestinian people develop the institutions that will sustain their state; to recognize Israel's legitimacy; and to choose progress over a self-defeating focus on the past."
Israel has shown willingness for major concessions under circumstances of a full peace, while displaying great reluctance for such concessions in the absence of real peace. Israel's experience with unilateral concessions has not been good and is not likely to be repeated. Waiting for the necessary change of heart among the Palestinians concerning Israel's legitimacy poses great risks but there may be no other realistic alternative. While waiting, the current efforts of Israel and the Palestine Authority to improve the welfare and economic condition of Palestinians should continue.
The consequences of maintenance of the status quo may be briefly considered:
Continuation of historical trends in economic and social development: Despite the absence of peace Israel has managed to attain robust levels of economic growth. Progress in education, human rights, social services and quality of life compare favorably with the leading international exemplars of progress. In contrast, the trends for the Palestinians and most Arab states suggest greater regression, decline and turmoil, with no basis to expect change. That gap must be expected to grow.
Failure of Palestinian progress in self government and the responsibility of sovereignty: The failure of the Palestine Authority to develop a democratic polity or to achieve governmental stability raises questions whether it can fulfill the obligations of government to establish order and tranquility for its citizens and to ensure stable and peaceful relations with its neighbors.
Growing threat of terrorism: It is a sad fact that the consequences of Islamic terror falls most heavily on other Muslims. Failure to take steps necessary to counteract continued terrorism will delay the prospect of progress for the Palestinians and indeed for the Arab world.
For too long, Israel's right to be recognized and accepted by the Arab world has been ignored by the international community and should no longer be ignored. The UN should be ashamed that each year it countenances General Assembly resolutions advocating the expulsion of a member state and similar outrages by a gaggle of states whose societies deny their own citizens fundamental human rights.
The US should lead the international community to correct a long-term injustice: Arab lack of respect for the legitimacy of the State of Israel and for the historical contributions and rights of the Jewish people. This is the most important prerequisite for peace.
Topics: Israeli National Security Palestinian-Israeli Diplomacy
← Despite Pundits, Netanyahu Wants Peace Flaws in General Eiland's Alternatives →
Kenneth J. Bialkin
Kenneth J. Bialkin, a lawyer, is chairman of the America-Israel Friendship League, former national chairman of the Anti-Defamation League, and former chairman of the Conference of Presidents of Major American Jewish Organizations.

redpajama_set_name: RedPajamaCommonCrawl


Our late winter and early spring was a bit crazy as we relocated to the Reno area. We were able to sell our house, and buy a new house in Sparks, NV, which is a suburb of Reno, but the kids and I spent three months apart from Jason, which was pretty stressful. We needed to finish getting our house that had a million half done DIY projects ready to sell before listing, and we couldn't buy a new house without selling our current house (nor could we find anybody to rent to us with two large dogs and two cats, who knew, lol).
Anyway, after a very long journey with the kids across the US, we are here, and mostly settled, so over Memorial Day we went camping at Fallen Leaf Campgrounds, which is near South Lake Tahoe. It was a short drive for us, and the weather was perfect. The next day we went hiking at Horsetail Falls in California, and that was fun (and exhausting!).
Here is a short video from the adventure! enjoy!
PS- I am available for your own family session in and around Tahoe or Reno for a fun film! Just contact me for more information!


We love tea and everything associated with it including cake. We particularly love real leaf tea served from a tea pot into a china teacup and vintage cake plates brimming with home made cakes.
We have a large selection of vintage china tea cups, vintage tea sets, vintage tea pots, tea caddies and tea strainers as well as an extensive selection of cake plates, pressed glass cake stands and gorgeous cake knives that will shortly be availble to buy online through this website or you can visit us at the Timeline Antiques centre In North Walsham.
A selection of vintage china also makes a lovely wedding gift. See our wedding section for more vintage inspired wedding gifts.
We also have a range of vintage china available to hire for your vintage tea party. Vintage china is ideal for vintage themed weddings, christenings, anniversaries or birthday parties. Contact us for pricing.


text:
from ScopeFoundry.data_browser import DataBrowser, HyperSpectralBaseView
import numpy as np
from qtpy import QtWidgets
import pyqtgraph as pg

class TRPLNPZView(HyperSpectralBaseView):

    name = 'trpl_scan_npz'

    def is_file_supported(self, fname):
        return "_trpl_scan.npz" in fname

    def load_data(self, fname):
        self.dat = np.load(fname)

        try:
            cr0 = self.dat['picoharp_count_rate0']
            rep_period_s = 1.0/cr0
            time_bin_resolution = self.dat['picoharp_Resolution']*1e-12
            self.num_hist_chans = int(np.ceil(rep_period_s/time_bin_resolution))
        except:
            self.num_hist_chans = self.time_trace_map.shape[-1]
        # truncate data to only show the time period associated with rep-rate of laser

        self.time_trace_map = self.dat['time_trace_map']
        self.integrated_count_map = self.dat['integrated_count_map']
        self.time_array = self.dat['time_array']

        self.hyperspec_data = self.time_trace_map[:,:,0:self.num_hist_chans]+1
        self.display_image = self.integrated_count_map
        self.spec_x_array = self.time_array[0:self.num_hist_chans]

    def scan_specific_setup(self):
        # set spectral plot to be semilog-y
        self.spec_plot.setLogMode(False, True)
        self.spec_plot.setLabel('left', 'Intensity', units='counts')
        self.spec_plot.setLabel('bottom', 'time', units='ns')

class TRPL3dNPZView(HyperSpectralBaseView):

    name = 'trpl_3d_npz'

    def setup(self):
        HyperSpectralBaseView.setup(self)
        TRPLNPZView.scan_specific_setup(self)

        self.settings.New('plane', dtype=str, initial='xy', choices=('xy', 'yz', 'xz'))
        self.settings.New('index', dtype=int)
        self.settings.New('auto_level', dtype=bool, initial=True)

        #self.ui = QtWidgets.QWidget()
        #self.ui.setLayout(QtWidgets.QVBoxLayout())
        self.dockarea.addDock(name='Image', widget=self.settings.New_UI())
        self.info_label = QtWidgets.QLabel()
        self.dockarea.addDock(name='info', widget=self.info_label)
        #self.imview = pg.ImageView()
        #self.ui.layout().addWidget(self.imview, stretch=1)

        #self.graph_layout = pg.GraphicsLayoutWidget()
        #self.graph_layout.addPlot()

        for name in ['plane', 'index', 'auto_level']:
            self.settings.get_lq(name).add_listener(self.update_display)

    def load_data(self, fname):
        TRPLNPZView.load_data(self, fname)

#     def on_change_data_filename(self, fname):
#
#         try:
#             TRPLNPZView.load_data(self, fname)
#             self.update_display()
#         except Exception as err:
#             self.imview.setImage(np.zeros((10,10)))
#             self.databrowser.ui.statusbar.showMessage("failed to load %s:\n%s" %(fname, err))
#             raise(err)

    def is_file_supported(self, fname):
        return "trpl_scan3d.npz" in fname

    def update_display(self):
        if not hasattr(self, 'dat'):
            return

        ii = self.settings['index']
        plane = self.settings['plane']

        if plane == 'xy':
            arr_slice = np.s_[ii,:,:]
            index_max = self.dat['integrated_count_map'].shape[0]-1
        elif plane == 'yz':
            arr_slice = np.s_[:,:,ii]
            index_max = self.dat['integrated_count_map'].shape[2]-1
        elif plane == 'xz':
            arr_slice = np.s_[:,ii,:]
            index_max = self.dat['integrated_count_map'].shape[1]-1

        self.settings.index.change_min_max(0, index_max)

        self.hyperspec_data = self.time_trace_map[:,:,:,0:self.num_hist_chans][arr_slice]+1
        self.display_image = self.integrated_count_map[arr_slice]

        #self.imview.setImage(self.dat['integrated_count_map'][arr_slice], autoLevels=self.settings['auto_level'], )

        other_ax = dict(xy='z', yz='x', xz='y' )[plane]

        self.info_label.setText("{} plane {}={} um (index={})".format(
            plane, other_ax, self.dat[other_ax+'_array'][ii], ii))

        HyperSpectralBaseView.update_display(self)

if __name__ == '__main__':
    import sys

    app = DataBrowser(sys.argv)
    app.load_view(TRPLNPZView(app))

    sys.exit(app.exec_())

redpajama_set_name: RedPajamaGithub


You will be amazed to know that these images are painted by hand. The man behind these amazing ultra realistic paintings is Boston-based artist Steve Mills.
He started drawing ever since he was a kid; when other children asked for crayons, Mills wanted a pencil so his drawings could be more detailed. Ever since the age of eleven he has been selling his paintings, that tells you what kind of talent this artist has. His early paintings was mostly landscapes, but he was influenced by artwork of Richard Estes, and after that photo-realism was his new direction in art.
Mills paints everyday ordinary stuff that you can find at home, like newspapers, dollar bills, coins, jars, scrabble and monopoly games, etc. Other awesome ultra realistic paintings are made by Dan Witz who paints realistic scenes on Mosh pits.
Can you post more about this please if possible and let me know?
Wow, I had been lucky to locate this site when I was looking for some info on Bing! Continue the truly amazing work!
Steve Mills has a high sense of imagination.
I have seen more examples of these types of paintings, and I ask myself every time: – How do they do it?!
it may not be a taboo subject but generally folks don't talk about such issues. To the next! Cheers!!


Browns coach Hue Jackson got just his second win in 35 games since being hired by owners Dee and Jimmy Haslam, and this win will ease some of the pressure he's been feeling to get Cleveland turned around. Jackson could also be faced with a difficult choice — either stick with Mayfield or go back to Taylor when he's healthy.
Mayfield made his NFL debut with 1:42 left in the second quarter, replacing an injured Taylor after Cleveland's starter was sacked for the third time. Taylor struggled getting to his feet after being dragged down by linebacker Avery Williamson, but he had absorbed several hard blows before that — and had been ineffective.


text:
France to Pave Roads with Solar Panel Composites
Evan Milberg
France's minister of ecology and energy, Ségolène Royal, recently announced the country's intention to, over the next five years, pave 1000 km of roads with a composite material that can adapt to thermal expansion in road surfaces. This will mark the first time roads will be able to produce electricity while preserving their full capacity to bear vehicle traffic. It is considered a major technological breakthrough and a building block for cutting-edge projects involving intelligent roads and "Smart Cities."
The material, known as Wattway, was developed by French infrastructure specialist Colas in partnership with the French National Solar Energy Institute. Back in October 2015, at the World Efficiency Congress in Paris, Colas unveiled Wattway panels. As Colas explains on its website, each Wattway panel contains 15-centimeter-wide (approx. 6 inches) cells making up a very thin layer of polycrystalline silicon that transforms solar energy into electricity. These photovoltaic (meaning able to convert solar energy into electricity) cells are coated in a multilayer substrate composed of various resins and polymers.
The substrate is translucent enough to allow sunlight to pass through, but also resistant enough to withstand truck traffic. The composite "sandwich" is also designed to adapt to the pavement's natural thermal expansion. The surface of the panel that is in contact with a vehicle's tires is tailor-made to ensure equal skid resistance compared to traditional asphalt roads.
Unlike other solar road solutions from the past, Wattway solar panels are installed directly on the pavement, without any additional civil engineering work.
"A mere 20 m² of Wattway can produce enough electricity to supply a single household (not including heating)," said Colas in a press release from October. "This cutting-edge solar technology will provide renewable energy as close as possible to where electricity consumption is the highest and demand is constantly increasing."
Editor's Note: An American company, Strongwell, based in Bristol, Va., has also created panels, which, while not used in a translucent application, also generate electricity. The technology, Strongwell's pultruded fiberglass DURAGRID HD-4000 2.5" grating panels, served as a trench cover at the Utah State University Electric Vehicle and Roadway research facility. The project, which won an ACE award at CAMX, displayed the benefits of FRP – including light weight, high strength, nonconductivity and no electromagnetic interference.
Interested in using composites in the wind and energy market? Learn more about certifications in the following areas:
ACMA's Composites Growth Initiative (CGI) committees promote and expand the use and understanding of composite materials. Join a CGI Committee related to wind and energy:
Green Composites Council
Corrosion Control Division
High Performance Council


A knee injury has put paid to the Rugby career of Wasps and England flanker Tom Rees, the player's club announced on Monday.
The 27-year-old back-rower, who won 15 England caps after making his debut during the 2007 Six Nations, sustained the injury during a pre-season game last summer.
He underwent extensive treatment but has subsequently taken medical advice to stop playing.
"I'm gutted that I have been forced to retire at a time when I feel I could have contributed so much more to my club," Rees said on his club's website.
"Whilst I will always think what might have been, I will also look back on my career and what I achieved with a great deal of pride.
"I would especially like to thank everyone at London Wasps, they have given me such tremendous support at all times through my career but particularly of late, and I am sorry that I won't get to repay them for that."


text:
Q: Borders and vertical dividers I want to create some kind of different vertical dividers than usual ones. Instead of using the classic css border properties, how may I implement something like the dividers at the bottom(blue footer) in the following page: https://www.ote.gr/en/web/guest/consumer. I think this must be a picture. If so,any idea where to find some similar pictures?
Thank you very much

A: The website you gave does indeed use a picture, which is probably the easiest way for this effect.
I would strongly advise you to learn to work with Chrome Inspector or Firebug. This would show you the following:

And this would even learn you the image can be found at https://www.ote.gr/ote-corporate-theme/images/divider.png
I would advise you to create your own image though. Shouldn't be that hard...

redpajama_set_name: RedPajamaStackExchange


After two days of constant snow and nearly 2 feet of accumulation, we were getting cabin fever. The cure for cabin fever? Go exploring in a different neighborhood in search of food. In the West Village, just south of Chelsea, is a lovely little British shop called Myers of Keswick. We have wanted to go there for some time, and it seemed like the perfect day to do so. Plus, Brie has wanted to make Flapjacks for me (the British version, not the "pancakes" often referred to here in the U.S.) and we needed some Golden Syrup. M.o.K is a tiny shop, but their shelves are packed with canned goods, teas, sauces, and snacks to the ceiling. On the other side of the shop is a refrigerator case where they offer a wide variety of homemade meat pies and fresh sausage. I couldn't resist. We purchased one Cornish Pasty and one Pork Pie in addition to Lyle's Golden Syrup and a few snacks (bacon flavored crisps!).
On the way back to the subway we decided to swing into the Chelsea Market to see if anything looked good for dinner. I made a beeline to The Lobster Place and tried to decide what to make that evening. There are so many different types of fish and seafood available at this market that it can be overwhelming. Luckily, a beautiful red snapper got my attention and I had the fish monger (I love saying that) remove the fins and gills. It weighed in just under 2.5 pounds and was incredibly fresh. I also grabbed a dozen cocktail shrimp and some fresh cocktail sauce for dipping.
Once we got home I got to cooking, like a good husband. I wrapped the whole fish in foil and roasted it with garlic, thyme, lemon, and butter. With the snapper we had roasted carrots with an aged balsamic glaze, and pan-fried cauliflower with curry. And of course, don't forget the wine! We enjoyed a bottle of Granger 2007 "Le Bouteau" Beaujolais Village (I know, red wine with fish, but this went really well with it!!).
The next day (today) we had our Cornish Pasty and Pork Pie. The Cornish Pasty was filled with ground beef, potatoes, peas, and onions. It was very similar to a hash or meatloaf, but wrapped in a delightfully flaky crust. The Pork Pie was filled with, as you might have guessed, pork. The crust was very buttery and made a perfect home for the meat. I can't wait to go back and try their other pies!
This entry was posted in Food, Vino and tagged English, fish, NYC, Pastry, red wine. Bookmark the permalink.


text:
All snapshots from host whenvictimsrule.blogspot.com

 When Victims Rule: 15__Assimilation_Conversion_Intermarriage
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15. ASSIMILATION, INTERMARRIAGE AND CONVERSION TO JUDAISM
"Marrying a Gentile is totally forbidden [in traditional Jewish law]."
-- Michael Asheri, 1983, p. 332
While Adolf Hitler failed to destroy the Jews, many these days fear that they are in danger of accomplishing their own destruction via a younger generation's choice of extinction. Jews have always resisted surrendering their identity chauvinism to go the way of French-Americans, Italian-Americans, Greek-Americans and so many others have already done in completely assimilating into American society decades earlier. The American Jewish community -- more intensely than any other people -- has always resisted that dreaded curse: assimilation. "The hydra-headed monster of assimilation takes many forms," says Richard Gordis, "the 'most menacing' of which is intermarriage." [SILBERMAN, p. 285] "What centuries of persecution have been powerless to do," wrote Lewis S. Benjamin in 1907, "has been efficient in a score of years by friendly intercourse." [SILBERMAN, p. 286] "We have survived," says Alan Dershowitz, "-- sometimes by the skin of our teeth -- millennia of rape attempts against the Jewish body and soul by villains and monsters of every description. Efforts to convert us, assimilate us, and exterminate us by the sword have taken an enormous toll, but in the end they have failed. Now the dangers are more subtle: willing seduction, voluntary assimilation, deliberate abdication." [DERSHOWITZ, p. 354] "On the one end of spectrum," remarks Henry Feingold, "is the danger of absorption into a benevolent society; on the other is the possibility of physical destruction ... It seems like both dangers require a conscious will to overcome. That may be the secret of Jewish survival." [FEINGOLD, p. 67]
Intermarriage (marrying non-Jews), notes Egon Mayer, has always been "the cardinal social offense that an individual Jew can commit against his family and community." [SCHNEIDER, p. 334] "There are two main taboos laid upon the Jewish people," wrote Ann Roiphe in 1981, "The first and most important taboo is not to leave the tribe ... The taboo against intermarriage is really only an extension in practical matters of the first taboo. If you marry a stranger it will lead to your eventually leaving the tribe, and if you yourself do not, then your children and grandchildren will and so the body of Jewry will be depleted. Each loss is grieved and each time someone breaks the taboo the ranks close tighter behind him. They don't say (not relatives, friends or friends of relatives) good luck, Godspeed, they vilify and despise." [ROIPHE, 1981, p. 197]
Kitty Dukakis, the wife of Massachusetts governor Michael Dukakis, remembered being taken to the synagogue as a child by her grandmother:
"I remember, too, being the subject of discussion among the
mezzanine denizens. The ladies looked me over and mumbled, under
their breath, 'shiksa.' I was about four and a half when I heard that
term for the first time: It is Yiddish and means a non-Jewish girl.
At the very word, my grandmother would turn excitedly and shush
her friends. She'd purse her lips, look over to the side, and pretend
to spit, saying something like 'p-tui, p-tui!' I learned, later, she was
spitting to ward off the 'keenahori,' the evil eye. 'It's not true,' my
grandmother cried vehemently. 'She's not a shiksa. She's Jewish on
both sides!' My grandmother never knew my mother was only
half-Jewish and that my sister and I had gentile blood. I think it
would have killed her." [DUKAKIS, K., 1990, p. 55]
Vickie Bane notes the case of famous radio talk show host "Dr. Laura" Schlessinger (whose father was Jewish, but mother not):
"Laura told Ethnic Newswatch that their Jewish neighbors on Long Island
were very 'unaccepting' of her mother because 'she was a shiksa [a non-Jewish
woman] and because she was gorgeous ... A lot of problems came from the
Jewish women. I got into fistfights because they called my mother a dirty
refugee." [BANE, V., 1999, p. 25]
In Peru, Israeli Elaine Karp is married to a popular 2001 presidential candidate, Alejandro Toledo. But her relations with the local Jewish community was strained, noted the Jewish Chronicle, "partly because of her high profile marriage to a non-Jew ... Her mixed marriage and her leftist views have caused some rejection." [PERELMAN, M., 4-20-01]
In 1982, Earl Shorris noted the perspective of his Uncle Phillip about his son dating non-Jews:
"When [my Uncle Phillip's] son, then a medical student, brought home a Gentile
girl to meet his parents, Phillip is said to have addressed the boy as Tom, a
subtle pun on a Hebrew word for wrong thinking. The young woman, confused
at hearing her beau called by an unfamiliar name, asked my uncle, Do you always
call him Tom? Only when he's with you." [SHORRIS, E., 1982, p. 53]
Jews, writes Inge Lederer Gibel, "are desperately concerned with the ever-rising rate of intermarriage ... Even Jewish secularists ... often resist or withhold their approval when a child announces the intention to 'marry out.'" [GIBEL, p. 53-54] This situation inevitably leads to the standard Jewish 'universalist/particularist' contradiction and the hypocrisy of preaching one world view while practicing another. Gibel notes that
"The bulk of Jewry [worries about] the high rate of intermarriage, and
the dichotomy of teaching ones' children about universal values and the
kinship of the human family while in the next breath saying, 'But you
mustn't marry [a non-Jew]." [GIBEL, p. 54]
Even Gibel, who decries Jewish racism and married a Black man, told her son, as she "told his sister: I don't care who you marry, what color, what nationality, as long as she is a good human being and willing to make a commitment to a Jewish home." [GIBEL, p. 65]
A 1990 survey of the American Jewish community set off a blaze of Jewish worry and hysteria. 52% of all marriages by Jews in America today, the study revealed, were to non-Jews. (Some scholars have argued a more realistic figure is 40%, which is still -- for most Jews -- intolerably high). "This (52%) number," says J. J. Goldberg, "electrified Jewry from coast to coast. Within weeks it would spread by word of mouth and through newspaper headlines, impassioned sermons, and anguished editorials." [GOLDSTEIN, p. 66]
Many talk about Jews marrying non-Jews as if it was the reincarnation of the Nazi gas chambers. "The intermarriage process will take everything Jewish in its wake," declared Rabbi Pincher Stolper, the Executive Vice President of the Orthodox Union, "it will grow until it engulfs the entire community. It is another Holocaust." [GOLDBERG, p. 66] "Intermarriage," says Rabbi Sol Roth, "is a holocaust of our own making." [SILBERMAN, p. 286] "We will destroy ourselves," worried Rabbi Morris Shapiro, "not through the gas chambers but the love chambers." [RITTENBERG, p. 8] "There are no barking dogs and no Zyklon-B gas," declared Rabbi Ephraim Buchwald, founder of the National Jewish Outreach Program, "... but make no mistake: this is a spiritual Holocaust." [TOBIN, G., 1999, p. 1] In England, where Jews fight their own intermarriage battle, the United Synagogue Chief Rabbi Jonathan Sacks "reportedly said that intermarriage could complete the work of annihilation attempted by Hitler." [BAADEN, p. 7] Paul Cowan recalls what his non-Jewish wife faced when they visited Israel: "Israelis and Jewish-American tourists accused her completing Hitler's work by marrying a Jew." [COWAN, P., 1987, p. 7] ("When I see those direct-mail envelopes screaming 'Another Holocaust ... here in America,'" says Zev Schwebel, "and then find inside an appeal for money to fight the 'holocaust' of intermarriage, it makes my blood boil. This is an obscenity ... How dare they equate the horror of a Nazi with a couple that intermarry? This sort of talk is morally reprehensible." [HALBERSTAM, p. 130] )
Roberta Farber called the large number of young Jews desiring to marry out of the Jewish community "devastating," suggested proposals be enacted to "thwart" it, and wondered how best to "retard" intermarriage." [FARBER, p. 14, 20] Stephen Whitfield notes that the rise in Jewish intermarriage "has been so dramatic that panic buttons have been pressed." [WHITFIELD, American, p. 19] Emma Klein suggests "communal" outreach programs to pull wayfaring Jews by birth back into the fold to "weather the threat of intermarriage." [KLEIN, p. 3] Norman Cantor bemoans "the racial suicide of a runaway rate of intermarriage." [CANTOR, p. 434] Michael Wechsler says that it has reached "alarming proportions." [WECHSLER, p. 275]
"The current intermarriage scare," wrote J. J. Goldberg in 1996,"is having a subtle effect on the balance of power in Jewish life. It is putting liberals on the defensive, by raising doubts about the very idea of Jewish integration in an open society. Jewish institutions are devoting a growing share of their resources to shore up the Jewish community from within, and are backing away from their traditional role of trying to better American society ... Simply to say aloud that Jews should fight for the rights of all people -- once a universal view -- now invites public attack." [GOLDBERG, p. 64] "The Jewish community is hysterical about Jews marrying non-Jews," noted Gary Tobin in 1999, "The language of tragedy and despair pervades analysis and discussion of what is called the 'intermarriage crisis' in America today. Denominations within Judaism have passed bellicose resolutions calling for prevention of intermarriage; and respected scholars, rabbinic leaders, and popular culture figures in Jewish life consistently liken intermarriage to disease, war, and genocide." [TOBIN, G., 1999, p. 1]
"Part of me," says scholar Steven M. Cohen, the chief harbinger of the 52% intermarriage figure, "[sees] my friends who are intermarried and celebrating Christmas as renegades, as heretics, as a traitor of sorts, as missing a very important part of Judaism -- and I pity them." [COHEN, Discussion, p. 19] "Intermarriage is a violation of Jewish law," argued Blu Greenberg in a (1997 issue of the left-wing) Tikkun magazine roundtable discussion about the subject, "It's an abrogation of the covenantal concept of how one enters the Jewish community and peoplehood." [FIRESTONE, TIKKUN, p. 37]
What other ethnic group in America could continuously, very publicly herald itself in such a way, with no fears of vehement criticism of its motivational core: naked racism? Any "white" group with a similar agenda is categorically deemed as ideological descendents of Nazi fascism. African-American groups with out-group marriage prohibitions are seen as Black versions of the Ku Klux Klan. But Jewry consistently resists confronting its own intrinsic racism in this matter. The Jewish Chosen People concept, by religious Jews or atheist Jews, is blurred, vaguely alluded to, as in this observation by Jewish author Gary Tobin:
"Many Jews may not know much about Judaism, but we do know
that we are somehow different because we are Jews -- whatever that
means. And we know that other Jews are somehow connected to
us." [TOBIN, G., 1999, p. 3]
In the face of all the myths about the Jewish community's interethnic tolerance for other communities, Maurice Lamm's 1980 volume, The Jewish Way in Love and Marriage (Harper and Row, publishers) is based on Jewish religious law and advises the following:
"Permit no interdating -- not once, not even in a group ... Make your
child positively and absolutely aware of your horror at the prospect ...
Do not attend wedding receptions or receptions of intermarried
friends ... You must not accept a mixed marriage at all ... Pull out
every stop ... Of course it is heartbreaking to be severe with your
own child, but not melt ... Interfaith-marriage is treason against
the Jewish people, its Bible, its history, and its laws." [LAMM, p. 63-64]
In a section entitled "The Rights of the Intermarried," Lamm notes that a non-Jewish marriage partner may not be buried in a Jewish cemetery, nor may an unconverted child of a non-Jewish woman. [LAMM, p. 54] In the case of homosexuality, "the Halakhah decrees that the lesbian is not punished with death as the male homosexual would be, and is permitted to marry a priest. However, the transgression does warrant a disciplinary punishment -- flagellation." [LAMM, p. 67]
(Despite these traditional perspectives about same sex love, Jewish homosexual Lev Raphael's views about marriage, in his youth, to non-Jews were kosher. "Beverly and I did not get married," he writes, "I knew more and more clearly that I could not marry a non-Jew, no matter how much I loved her. What pushed me over the edge? Imagining Christmas, so profoundly a part of Beverly's life, in 'our' house. I couldn't do it, nor could I ask her to give it up. I couldn't confuse myself or any children we might have. I wanted a Jewish home. No -- it wasn't that affirmative. I realized I couldn't have a non-Jewish home; that was as far as I got, and it meant much more to me than my subterranean attraction to men ... I wished my brother hadn't taken something away from the family by marrying a non-Jew." [RAPHAEL, L., 1996, p. 1213]
Paul Cowan recalls a non-Jewish girlfriend he once had (he did marry a woman who converted to Judaism):
"A few weeks after I got back from Israel, I invited my girlfriend, Beth, a
Smith undergraduate, an Episcopalian-born poet from suburban
Connecticut, whose literary ideas had influenced me, to spend time
at my family's house on Martha's Vineyard. Ever since I had returned
to America, I'd been toying with the idea of retaining the name Saul
Cohen, since I thought that act would allow me to feel the same
clear sense of my own identity as I had in Israel. It was a whimsical
notion, of course, since it would plainly wound my father [who changed
his name from Cohen] far more deeply than it would satisfy me. In
fact, Beth was the only person to whom I ever mentioned the fantasy.
Was I testing her? Probing for her innermost feeling about Jews?
Probably. They came, in a rush, when she rubbed her hands in a
Shylock-like gesture and said, 'Saul Cohen. That's not you. You
don't want to go back to the ghetto.' It seemed like a flash of bigotry,
and it bothered me so much that I never dated her again. When we
discussed the episode, years later, she remembered it as vividly as
I did. She had been sure that Iw as abandoning my identity as an
American for a romantic illusion. The illusion might not have been
so threatening if it had included her. But that night at supper my
sister Holly had glanced toward Beth, then turned toward me and
said, 'I feel proud to be a Jew. Don't you?' I nodded, Beth recalls.
Then, later, when I tolkd Beth I was thinking of changing my name,
she began to feel so excluded from my family's -- and my -- inner
core that she went outside and wept. For years I remembered her
as a latent anti-Semite. She remembered me as one of the chosen
people, who secretly believed that everyonse else was inferior."
[COWAN, P., 1982, p. 113]
"I'm horrified by the attitude of so many Jews toward intermarriage," complained John-Paul Flintoff from Great Britain in 1998, "It's not just in Israel. You come across the same thing in Israel. Yes, my wife is Jewish." [FLINTOFF, J., 1--14-98]
"Among the most vehemently opposed to the prospect of intermarriage," says Lena Romanoff, who surveyed over 500 members of a 'Jewish Converts Network,' "some [Jewish] parents are initially inclined to go to any lengths to end the relationship. Through outbursts, threats, and pleadings, the first stage in the sabotage plan is directed at the son or daughter. When that fails, and it usually does, discouragement is aimed at the non-Jewish partner through displays of indifference, coldness, or downright hostility." [ROMANOFF, p.81]
Social worker Edwin Freedland noted in 1982 that:
"When some Jewish parents realize that they might have a non-Jewish in-
law the reactions can be severe. I have seen Jewish mothers threaten
suicide and Jewish fathers go into severe states of depression. I have of
threats to cut children off emotionally and financially and to get the child
kicked out of medical school! I have witnessed harassment in the form
of daily letters or phone calls. I have seen parents resort to arguing the
Jewish partner out of the potential marriage, and I have seen the effort
made with the non-Jewish partner. Whatever form the reaction takes,
however, the rationale is usually phrased in terms of, or accompanied
by comments on, the survival of the Jewish people. 'How can you do
this to us?' is usually mixed with 'Remember the Holocaust.'"
[FREEDLAND, p. 509]
Alan Adelson's book about the radical left-wing Students for a Democratic Society (SDS) notes that "one Jewish SDSer's parents took their son's emergence as a communist fairly placidly, but when he told them he was dating a Catholic girl, his mother gravely informed him: 'Son, you're killing us slowly.'" [ADELSON, p. 135]
A 1985 survey of American Jewry revealed that 43% of Jewish fathers and 50% of Jewish mothers were opposed to Jews dating non-Jews. Comparatively, only 16% of Christian fathers and 19% of Christian mothers opposed interdating. 59% of Jewish fathers and 62% of Jewish mothers opposed Jewish marriage to non-Jews, while only 29% of Christian fathers and 33% of Christian mothers opposed Christian marriages to non-Christians. [FORSTER, p. 69] Another study found that while 80% of the parents of non-Jewish spouses of Jews had positive attitudes about Jewish people, only a quarter of the Jewish parents of a child married to a non-Jew had positive attitudes towards Gentiles. [FORSTER, p. 110] What group of people seem to be narrow-minded bigots here? Why is this aspect of the "champions of liberalism" and "fighters against intolerance" never highlighted?
Jewish isolationism of course has deep and ancient roots, and even in America Jewish fears of, and hostility to, intermarriage are not new. In 1912, one survey noted that only seven of 100 rabbis surveyed in America had ever performed a mixed marriage. A 1909 resolution of the Central Council of American Rabbis declared that "mixed marriages are contrary to the tradition of the Jewish religion and should be discouraged by the American rabbinate." As late as the 1970s, even among Reform (generally considered to be a very liberal branch of Judaism) rabbis, "virtually all" of them opposed mixed marriages on principle and a majority refused to officiate such weddings. [MACDONALD, p. 98] "Most Jewish parents want their children to maintain Jewish contacts," wrote Albert Gordon in 1959, "They do not favor the idea of intermarriage, primarily because it is their desire to perpetuate the Jewish people and the 'religion of their father,' however they may define that religion ... Intensification of efforts to counter this situation, which Jews must regard as critical, must therefore occupy the most prominent place among the concerns of American Jews." [GORDON, A., p. 245]
While for decades in American popular society a parent's resistance to his or her child marrying someone of another race or religious faith has been the bottom line gauge of a bigot, "the battle against intermarriage," said Arthur Hertzberg in 1964, "... is conducted among Jews more bitterly and with relatively more success than any other group in America. It makes no difference whether Jews believe or do not believe in any version of the Jewish tradition; they battle with equal fervor against the threat of intermarriage of their children. Certainly one would be shocked to discover non-believers of Catholic or Protestant extraction fighting comparably with their own children." [HERTZBERG, p. 291]
In 1999, an American Jewish Congress-sponsored reprint article quoted an excerpt from a letter of a post-World War II era Jewish woman in Poland who cut off her relationship with the non-Jewish man she loved. Why? "My beloved, my darling," she wrote, "my dearest! What do you know about me? ... You will never be able to understand me, or the sufferings of my [Jewish] nation. And now I'll tell you everything. I'll tell you the most important thing: I am Jewish. I am not for you. You are not for me." [KOZMINSKA-FREJLAK, p. 12]
In 1972, Rabbi Louis Bernstein noted the "frightening increase in intermarriage" and the Rabbinical Council of America set up a National Commission on Jewish Survival to fight it. [COX, p. 185] In 1977 Elihu Bergman, the Assistant Director of the Harvard Center for Population Studies, started seeing the dam leaking and worried that "a disaster is in the making." [SILBERMAN, p. 275] In 1987 a New York-area Conservative Judaism Rabbi Association passed a resolution banning rabbis who perform intermarriages. "Any rabbi who officiates [at an intermarriage] is approving it. It will destroy the character, the uniqueness of the Jewish people, which we are obligated to perpetuate." [RITTBERG, p. 8] Still in June of 1997, Rabbi Eric Yoffie, described as "a, if not the, leading spokesperson for Reform Judaism" (the most liberal strand of formal Jewish faith) and head of the Union of American Hebrew Congregations, said: "I do not perform interfaith marriages. I personally do not believe that rabbis should marry Jews and non-Jews." [SHANKS, p. 47] (Yoffie, by the way, rose to power in the ranks of the Association of Reform Zionists of America). "No Judaism, halikhic or otherwise," said Rabbi Jonathan Sacks in 1993, "sanctions marriage between Jews and non Jews without threatening Jewish continuity at its foundations. Such, however, is the rate of intermarriage in highly acculturated Jewish communities that exclusion of the outmarried can equally be perceived as a demographic disaster." [SACKS, J., p. 160-161]
This opinion is an ancient one. Centuries before Christ, "the principle of the Jewish master race, founded upon the myth of racial purity," notes Old Testament scholar John Allegro, "was being jeopardized by intermarriage on an increasing scale." [Allegro, p. 52] In the Torah/Old Testament, Nehemiah even declared that
"I saw the Jews who had married women of Ashdod, Ammon, and
Moab; and half of their children spoke the language of Ashdod, and
they could not speak their own language. And I contended with them
and cursed them and beat some of them and pulled out their hair...
Shall we then listen to you and do all this great evil and act
treacherously against our God by marrying foreign women?"
[NEHEMIAH 13:23-27; in Allegro, p. 52]
In Jewish tradition, notes Dan Rottenberg, even among Jews,
"there were complex rules regarding who could marry whom, for the groups
constituted a distinct social pecking order, as follows, starting at the top:
(1) Kohanim (priests) -- male descendants of Aaron, who was a brother of Moses
and a descendant of Levi.
(2) Levites -- other male descendants of Levi, who served as assistants to the
Kohanim.
(3) Israelites -- all other Jews of unblemished heritage (that is, descendants of
Jacob who had not intermarried with non-Jews).
(4) Halalim -- offspring of some forbidden marriages entered into by priests.
(5) Gerim -- converts to Judaism.
(6) Harurim -- freed slaves.
(7) Mamzerim -- bastards.
(8) Netinim -- descendants of the Gibbeonites, who were circumcised at the time
of Joshua (1200 BC?) and were not regarded as full Jews because their
conversion was effected by trickery.
(9) Shetukim -- persons unable to identify their father.
(10) Persons unable to identify either their father or their mother.
Not included in this list were gentiles and slaves, who had no legal status at all
in Jewish law at the time, since Jewish law applied only to Jews." [ROTTENBERG,
D., 1977, p. 60]
"Being Jewish," as we have so often seen, has always been packed with a range of contradictions and paradoxes; the subject of intermarriage -- so deeply entwined in the strange genetic, ethnic, and nationalist maze of "Jewish identity" -- is no different. While Jewish mythology traditionally makes implicit claims of a direct genetic lineage to the Israelite patriarch Abraham, and various rabbis throughout the centuries have legislated against marrying non-Jews, a quick scan of ancient Jewish history reveals that a number of preeminent Israelite historical characters had married out of the community.
The original patriarch himself, Abraham, cohabitated with Hagar, an Egyptian; Joseph married Asenath, an Egyptian; Moses married Zipporah, a Midianite; King David's mother was a Moabite as was his great grandmother, Ruth; and, as far as King Solomon goes (whose mother was a Hittite), "he loved many strange women, including the daughter of Pharaoh, women of Moabites, Ammonites, Edomites, Zidonians, and Hittites." [KOESTLER, p. 235] (King Solomon was reputed to have hundreds, if not thousands of wives).
Even such seminal modern Zionist heroes like Theodore Herzl, Chaim Weizmann, and Ben Gurion all had children who married non-Jews. [SCHNEIDER, p. 339] Max Nordeau, one of the foremost Zionist pioneers, was married to a Christian. Even Israeli right wing prime minister Benjamin Netanyahu's first marriage was to a woman whose mother was not Jewish.
Yet Moses himself cautioned against exogamy (DEUTERONOMY 7: 34) and "the promises of Isiah and the injunctions of Ezra in matters of separation," noted J. O. Hertzler in 1942, "are as valid today among the Orthodox as at the hour of their supposed utterance ... A generation or two ago, among many Jews, a father would say kaddish (a prayer for the dead) over the child who was intermarried, as if he had died. Intermarriage was an unforgivable sin, more sinister and dangerous than religious apostates." [HERTZLER, p. 79]
Such injunctions still hold firm in Jewish Orthodox communities today in America (6% of the United States Jewish population, 14% of the New York Jewish population). The rate of intermarriage in the Orthodox community, according to two Jewish researchers on the subject, is "virtually nil." [FARBER, p. 17] (In 1991 a study even showed that 85% of all Jews in New York married other Jews.) [FARBER, p. 16]
By 1990, however, with so many young Jews (or divorcees taking on second or third marriages) marrying out of the Jewish community across America, "religious and communal leaders," says Edward Shapiro, "could no longer hurl jeremiads against exogamy or berate the intermarried, particularly when often their children and closest acquaintances had intermarried." [SHAPIRO, p. 5] "The non-Orthodox ... walk a tightrope," says Lena Romanoff, "Although they do not want to encourage intermarriage, they also do not want to alienate young Jews who, with or without approval from their rabbis or parents are increasingly likely to become involved in intermarriage." [ROMANOFF, p. 6] Hence, since about the 1960s, Jewish communities (except the Orthodox who ban it) have had no choice but to slowly shift from an intolerance of intermarriage to damage control: it was time to swallow their convictions and make strong efforts to keep the children of mixed marriages Jewish.
Outreach programs or not, there is a strong tendency to keep the children of mixed marriages Jewish anyway. Given traditional Jewish identity (with its obsessive root and intolerant view of Christians), it should be no surprise that Jews in mixed marriages are far less willing to give up links to their heritage than Gentile spouses. In a 1980s New York area demographic study, for example, the results suggested that three-quarters of Jewish women who marry Gentiles planned to raise their children as Jews. [SILBERMAN, p. 303] Calvin Goldscheider notes that "usually the Jewish partner remains attached to the Jewish community and in many cases the partner not born Jewish becomes attached to the Jewish community through friends, family, neighbors, organizations, secular and religious. Most of the friends of the intermarried are Jewish; most support the state of Israel; most identify themselves as Jews." [GOLDSCHEIDER, p. 139] "In my experience," says social worker Edwin Freedman, "it is far more likely that when Jews and non-Jews marry it will generally be the non-Jewish partner who is influenced away from his or her origins. When the focus is confined to those marriages in which the Jewish partner is female, then I have to add that I have almost never seen such a union where the non-Jewish male will be the less adaptive partner in family matters." [FREEDLAND, E., 1982, p. 503] "If half the children [of mixed marriages] are raised as Jews," notes a hopeful Charles Silberman, "there will be no net reduction in the number of Jews, no matter how high the intermarriage is." [Silberman's emphasis] [SILBERMAN, p. 303]
Faced with a younger Jewish generation that is more inclined to exogamy, some liberal community leaders, rather than lose Jews en masse, have faced the "disaster" with controversial, nontraditonal, emergency remedies. While not proselytizing, some Jewish leaders are exploring conversion to Judaism by non-Jewish spouses as an option to keep a dedicated Jewish lineage and identity. (By 1990 there were about 190,000 formal converts to Judaism in America, the overwhelming majority married to born Jews). [EPSTEIN, p. 38] If, for instance, the non-Jewish marriage partner converts to Judaism, the chances of the union's children being raised as Jews is much higher. While 75% of mixed married children remained Jewish when the non-Jewish partner converted to Judaism, likewise 75% of the children were not raised Jewish in non-converted households. [EPSTEIN, p. 40]
For many converts, their new Jewish identity has some unexpected aspects.
"Virtually every Jew by choice to whom I spoke," says researcher Charles Silberman, "told me that conversion involves a transformation in identity ... 'All of a sudden you feel labeled and vulnerable,' a Denver convert told me ... A New Yorker put it more graphically: 'I feel much more of that 'when will those goyim get me?' syndrome than I expected." [SILBERMAN, p. 317] More demanding than any religious allegiance, one study found that 71% of converts to Judaism felt that support for Israel was important; 70% even felt it important to visit the Jewish nation. (Two-thirds of the converts married to Jews earned $75,000 a year or more). [FORSTER, p. 97]
"As a new Jew," counsels Laurence Epstein in his book for converts, "the convert needs to identify with the Jewish community so deeply that the community's concerns are absorbed by the convert. The Jewish community cares about the survival and security of Israel. So must the convert. The Jewish community cares about preserving the memory of the Holocaust so as to firm its resolve to fight anti-Semitism. So must the convert." [EPSTEIN, p. 198]
In 1973 the Reform and Conservative rabbinates decided to deal with the unpleasant situation of increasing intermarriage by creating a formal course for converts to Judaism (i.e., mostly non-Jews who sought to marry Jews) "in order to preserve a Jewish identity in the home to retain the next generation (as Jews)." [FORSTER, p. 55] It was agreed not to publicize the course, however, for fear of encouraging intermarriage (as well as the program's inevitably controversial nature in Orthodox circles); "students" were selected by rabbis. The course addressed a wide range of "Jewishness" -- "highlights of Jewish history includ[ed] the Holocaust and the establishment of the state of Israel." [FORSTER, p. 56]
The overwhelming majority of conversions in America are performed under the auspices of Reform or Conservative rabbinates. In Israel, which is deeply, and increasingly, influenced by Orthodox dictate, these conversions are not recognized as being legitimate. Jewish Orthodoxy formally dominates the Israeli religious (and, to some degree, secular) system. "It has long been known," wrote Uri Huppert in 1988, "that Reform and Conservative rabbis are not authorized to officiate at ceremonies for their own congregants. They can neither marry, nor divorce, nor bury them." [HUPPERT, U., 1988, p. 51]
Many converts to Judaism in America have a rude and unexpected awakening when they visit Israel and find that there they are not Jews after all. "More than one convert," says Laurence Epstein, "has told me they wished they had known of these disputes [between Reform and Conservative Judaism and Orthodoxy] before they converted." [EPSTEIN, p. 44] Rabbi Jonathan Sacks notes that "some hundreds of thousands of individuals who have received Reform conversions or patrilineal Jewish identity [i.e., only the father is Jewish], or are the children of women who have [converted to Judaism], consider themselves Jewish and halakhically are not." [SACKS, J., p. 186]
In 1998 this experience befell Andrea Kinkel, the daughter of Germany's foreign minister, who married an Israeli citizen and converted to Orthodox Judaism in the United States. The Israeli Foreign Ministry rejected her conversion when she and her husband moved to Israel. [DEUTSCH-PRESS] Similar is the case of Abraham Elhiany, born and raised in Louisiana. His father was Jewish, his mother was not. Upon moving to Israel, his various papers testifying to his "Jewishness" were decided to be forgeries by the Israeli rabbinate (although he was told by one clerk that the matter could be settled for $1,000). [ARNOLD, p. A1] Even if a Gentile jumps through all the hoops of rigorous year-long study (and, for males, a circumcision rite) to be an Orthodox Jew in Israel, the conversion is only valid in that country.
By traditional Jewish law, not only are non-Orthodox conversions to Judaism unacceptable. Any Jew who divorced and remarries without getting a specially Orthodox "bill of divorce" will thereby have children who are automatically considered by the Orthodox to be mamzerim, illegitimate, no matter who the Jewish parent remarries. Mamzerim are children born of incestuous or adulterous unions. "They carry a stigma with tragic consequences," notes Rabbi Jonathan Sacks. "[By Orthodox decree] they may not marry a legitimate Jew. The Reform abandonment of halikhic divorce thus creates a halakhic fact of illegitimacy ... The potential for human grief is enormous." [SACKS, J., p. 183-184]
For those who do successfully become converts under strict Orthodox observance in Israel, in 1985 the Israeli Interior Ministry afforded them still another slap in the face, highlighting their status as "second-class Jews." All converts to Judaism were henceforth to have their Israeli identity cards stamped with "convert" next to the word Jew. [JEWISH WEEK, 7-4-86, p. 3]
This issue of "conversion to Judaism" and its attendant paradoxes and incongruities demands scrutiny. The Encyclopedia Judaica uses this alleged Jewish openness to conversion as evidence against the worst racist implications of the "Chosen People" mythology:
"[The Chosen People] concept has been the object of criticism,
misinterpretation, and attack from within and without. The anti-Semite
has seized upon it as an unveiled claim to Jewish superiority, and
caricatures it by maintaining that it is the basis of a program of world
domination ... Judaism has always been open to the proselyte who -- by
accepting it -- becomes part of the Chosen People. This fact is often
cited to refute charges of 'racial' exclusiveness."
[ENCYCLOPEDIA JUDAICA, p. 502]
What about the opportunity for anyone to convert to Judaism, which "refutes" the charges of an intolerant "racial exclusiveness" as bedrock to the faith?
The main reason some liberalizing strands of Judaism have begrudgingly warmed to the idea of conversion is not because of any intrinsic openness in the faith, but because younger, secularized, and assimilating Jews are increasingly marrying non-Jews. If Jewish parents have to swallow poison, they would -- as the lesser of evils -- at least get the poison to convert to Judaism.
Because most people who convert to Judaism have a romantic involvement with a Jewish partner (over 90%) [FORSTER, p. xi], conversion to Judaism and intermarriage is highly related. Many conversions of course are merely expeditious. According to a 1979 study, 47% of the converts become Jews because of pressure from the spouses-in-law, or for the sake of their children. In a 1987 study 40.6 per cent of Jews married to non-Jews were unhappy that their spouses were not Jewish; only 14.4% of the corresponding Gentile partners were unhappy their spouses were not Christian. Gentile spouses were found to be likely to convert to Judaism if requested to do so by Jewish in-laws. [FORSTER, p. 76] Likewise, Jewish spouses "preferred that their partners take on Judaism rather than become involved in Christianity themselves, because they wanted to retain their Jewish connection and identity, and they felt uncomfortable affirming Christian beliefs. They tended to actively encourage their partner's conversion." [FORSTER, p. 118]
One such study found that 98% of Jewish parents and their children married to non-Jews favored conversion (of the Gentile spouses); 58% of Jews married to Gentiles "actively encouraged conversion of their mate." [FORSTER, p. 135]
"When Yehuda insisted I have an Orthodox conversion," says Margaret Morrison, a Gentile married to an Israeli Jew, "so that we and our children would be fully accepted in Israel, I was shocked."
"Eric [Goldberg] and I dated for two years," says another Gentile woman who married him, "and the only thing Jewish I ever knew about him was his name ... There was not one Jewish book or article in his apartment, and we never discussed Jewish issues. Was I shocked during our first real discussion about marriage when he practically demanded that I convert to Judaism and insisted we be married in a synagogue by his rabbi." [ROMANOFF, p. 63]
Jacob Kramer simply told his non-Jewish girlfriend: "I'm not a particularly knowledgeable or a religious Jew, but deep down I feel Jewish, and I want you to consider sharing that feeling with me. Let's explore together." [ROMANOFF, p. 64] Ronald Maislin's "major, and not uncommon, dilemma, was whether he should first ask Debbie to marry him, then to convert, or vice versa. "I didn't want her to think I was blackmailing her into an answer," he says, "But the fact was I probably would not have married her without conversion." [ROMANOFF, p. 66] Madeline Plotnick told her would-be husband: "Al, I want our children to be Jewish, not just because I'm Jewish but because they would share a common religion with us. I want you to become a Jew so we can share everything together." Michael Hart wrote a letter to his girlfriend: "I asked her to consider my proposal seriously but ended by saying that if she could not convert or at least consider it as a future option then I did not want her to respond to my letter. [ROMANOFF, p. 67]
"After only a few months of being together," says Yossi Klein Halevi,
"I couldn't imagine life without [non-Jewish] Lynn. And though I tried to forget
the future, I dreaded a choice between Lynn and Jewish loyalty. I wanted her
to covert to Judaism, to share with me the quest of how to be a Jew in this time. But I knew that could work only she fell in love with the Jewish
people." [HALEVI, MEMOIRS, p. 210]
Insisting that Lynn move with him to Israel, she eventually complained that "It's all on me. I'm the one who has to make the big changes. Fall in love with Judaism, fall in love with Israel. I feel like an appendage to you. It's a setup." "You're right," replied Halevi, "but what's the alternative?" [HALEVI, MEMOIRS, p. 228]
Paul Cowan explains common obsessions with Jewish identity in an intermarriage:
"Usually even the most disaffected Jews want to raise their children as Jews.
Many are aware that, according to sociologists and demographers, increasing
numbers of Jews who marry in the 1980s are choosing gentiles as their
spouses. Even though they themselves are intermarrying, they often are
afraid that their children will be assimilated into Christian culture. They
fear that if they don't insist on maintaining Judaism in their homes they
will betray more than four thousand years of proud history and deprive
their children of a valued legacy.
It is often impossible for their gentile partners to understand the intensity
of these feelings. They wonder why so many Jews who marry Christians
insist on celebrating Jewish holidays and ignoring Christmas; on sending
children to Hebrew school and keeping them out of churches. Why are they
insensitive to some of the deepest feelings of the gentiles that they love?
Why, the Christians wonder, are Jews so stubborn?
Why, some Jews respond, are the gentiles unable to understand the
depth of their loyalty to their heritage and their people?" [COWAN, P.
1987, p. x]
"Many Jews in modern America believe it is enough to feel Jewish," says Lena Romanoff, "to be a gastronomic or cultural Jew, perhaps with the notion that, as inexplicable as it is, they have little "J" cells in their blood.... When it comes time to encouraging conversion [in their Gentile partners] these Jews understandably find it difficult to explain this seemingly inexplicable commitment to their partners." [ROMANOFF, p. 64]
And how are converts to Judaism accepted in the Jewish community?
"The Jewish community as a whole," says Brenda Forster and Joseph Tabachnik, "still evidences great suspicion towards converts ... Since Jews know of their own Marranos who faked being Christians for centuries, they have historical grounds for being suspicious." [FORSTER, p. 74] "The Jewish community's is a shamefully ambivalent attitude," complained Rabbi Laurence Kushner in 1997, "even down right hostile toward people who want to join us. It is based on a narrow, ethnic definition of what it means to be a Jew, and has no basis in present social reality." [FIRESTONE, TIKKUN, p. 37]
Even those few Gentiles who convert to Judaism with no attendant romantic interest in a Jew find their sincerity demeaned in the Jewish community. "It is assumed by those of a negative bent," says Brenda Forster, "even when the facts are known to be otherwise, that ... converts ... have convert[ed] for utilitarian reasons." [FORSTER, p. 76] Jewish identity, Laurence Epstein warns would-be converts, "... is something of an ethnocentric nature, such as the view that converts are not really Jewish, that only someone born Jewish could truly understand how a Jew feels." [EPSTEIN, p. 52]
"Rejection," says convert Lena Romanoff, "from all corners of Jewish society, is nothing new for a convert ... It points to one of the most serious problems facing all converts: lack of acceptance by other Jews ... Despite my obvious commitment, the consensus in my [Jewish in-law] family was that it would be better if my "past" was not made public knowledge ... I began to think I was walking around with a disease of some sort." [ROMANOFF, p. 128-129]
"Unlike Christians," says Brenda Forster, "who open their arms and doors in great warmth, concern, and support for converts, Jews are generally suspicious ... Jews by choice [converts] are surprised and hurt by evidence of nonacceptance from Jews that continues for years ... Recent figures (1985) put the Jewish-Gentile divorce rate at 55%, with the Jewish-Jewish rate at 10% ... Negative reactions [to Gentile spouses] by Jewish in-laws, by Jewish leaders, and by the Jewish community may eventually take their toll." [FORSTER, p. 133-134]
"Sadly enough," says Lena Romanoff, "some born Jews disregard the level of commitment and sincerity of the convert. In their eyes a convert is a convert and will always be a convert ... I especially found it ironic when I hear Jewish parents say that they would rather their child marry a secular, assimilated Jew than a convert. In these cases, the convert is greeted with hostility or suspicion, whereas those same parents would never pass such judgment on the uncommitted Jew." [ROMANOFF, p. ] As Nahum Goldmann notes, "the Talmud says that a ger, a convert, is as hard to bear as a sore." [GOLDMANN, N., 1978, p. 65]
"Jews are born, not made," insisted Marty Ross, the father-in-law of a convert, "The Jewish people fought long and hard to survive the ravages of history. Why should an outsider, after a few months of study, be entitled to claim our inheritance?" [ROMANOFF, p. 130] "To be a Jew," says Jewish scholar Nicholas de Lange, "is thus to acknowledge an attachment to this historic experience. Conversion to Judaism is often conceived in religious terms, but religion is only one aspect of Jewish identity. One cannot become a Jew through subscribing to a set of religious beliefs, any more than one ceases to be a Jew by losing one's religion. (We do not speak of a 'lapsed Jew.') Hence converts are normally spoken of not as converts but as proselytes, a Greek term which originally meant 'immigrants.' To become a Jew is essentially to join a people." [DE LANGE, N., 1987, p. 20]
"Four thousand years of Jewish history," observes Lena Romanoff, "have cast a unique perspective of the world on many Jews -- a perspective that above all emphasizes the uniqueness of a people who have triumphed over repeated periods of persecution, alienation, aloneness. For some the sense of uniqueness is threatened by one who tries to 'join the club.' This belonging is seen as a birthright, not something that can be learned or transferred." [ROMANOFF, p. 131]
Elected as "sisterhood president" at her local synagogue, when it was revealed that Romanoff was only a convert, and not a born Jew, she was informed that she "was no longer sisterhood president because one of the members does not think that a convert is a real Jew." [ROMANOFF, p. 129, 1990] Anita Gray also converted to Judaism, married a Jew, and eventually became a "national vice chair of the United Jewish Appeal, a board member of the Council of Jewish Federations, a leader in the Cleveland Jewish community, and an active participant in the North American Jewish Forum." She recounts her horrible experience at a conference about Jewish identity in Israel when she admitted that she wasn't born Jewish:
"They had not met people like me -- converts. It was as if I had two
heads. An Israeli Lubavitcher [Hasidic] rebbe [rabbi] jumps up yelling,
'A Jew knows a Jew through the eye.' Then an aide to [prime minister
Menachem] Begin stands up, points a finger at me, and declares, 'You're
a tainted woman. Your children will not be able to play with my children.'
I was devastated." [STARR, J., 1990, p. 208]
In 1991, a newly appointed executive director of a Jewish education program drew strong criticism, particularly from the Orthodox and Conservative communities because she was married to a non-Jew. Jewish defenders of Judith Greenberg called the attacks "shocking" and her critics "bigots." About twenty letters of protest had come to the Jewish Education Service of North America, not including others directed to Greenberg personally, "from people trying to force her out." Rabbi Marc Angel, President of the Rabbinical Council of America, objected to Greenberg, calling her a "bad role model ... [for] Jewish values." [AIN, 4-19-91, p. 4] And in 1995, Jonathan Tobin, executive editor of the Connecticut Jewish Ledger made national news for consistently refusing to publish interfaith wedding and engagement notices in his newspaper. [LIEBERMAN, p. 14-15]
When Nan Fink (who "as a girl felt inexplicably connected to the victims of the Holocaust") tried to convert to Judaism, "vicious letters and middle of the night telephone calls threatened the Conservative rabbi with whom Fink initially studied for conversion. At her local Orthodox shul no one would even speak to her. When referred to an Orthodox rabbi in Jerusalem, he informed her that conversion would cost 'only $8,000, a real bargain.'" [PFEFFERMAN, Do We, p. 8] Fink, the former wife of Tikkun editor Michael Lerner (left-wing harbinger of "Jewish values") notes that:
"I was ... having a difficult time in the Orthodox shul, where I have been
going to services with Michael and his teenage son for the last few
months. I had hoped to find friends in this community, hardly anyone
would speak to me. It was not my imagination. One day an anonymous
letter arrived, scrawled on light blue note paper, telling me that I didn't
belong at the shul. Shocked, I quickly tore the letter to shreds. This was
only a preview of what would come. A few weeks later one of the
women congregants beckoned me to the side of the room after the
service. I had seen her before, but we hadn't spoken. 'Nobody wants
you here,' she said in a stern voice. 'People are too polite to tell you
directly, but that's how they feel. You're not welcome. Do you
understand?' I left the shul weeping." [PFEFFERMAN, Do We, p. 10]
In Fink's conversion case, noted the Jewish Journal of Greater Los Angeles, "sometimes Fink even 'caught herself buying into the implicit racism,' musing that a particularly non-Jewish friend was 'goyishly'' bland or restrained." [PFEFFERMAN, Do We, p. 8]
Louisa Gibson, also married to a Jew, notes her own hellious road towards conversion to Orthodox Judaism:
"This was a Blakeian period for me. A transition from innocense to experience. I
was coming from a strong Catholic family, convent educated, sheltered. My
parents did not teach us to judge people on the basis of their race or religion.
I knew that bigotry and racism existed but had never felt it. It shocked me, and,
like a person in shock, it took a while to understand that I was victim of these
attitudes. I was an outsider ... Everyone knows the convert has to be rejected.
Little else about conversion is generally spoken about ... Why do so many Jews
believe their personal response to a convert must also be one of rejection?"
[GIBSON, L., 2000, p. 24]
A convert to Judaism in 1958 told Jewish sociologist Herbert Gans "of becoming disturbed over a discussion at an informal party, the subject being how to inculcate Judaism into their children 'keep them away from the goyim -- the non-Jews.' This resident was very active in the Jewish community and feared the consequences of revealing his origin. Nevertheless, he felt the time had come to announce that he had been born and raised a Christian. The declaration broke up the party, and shocked some people. He said afterwards: 'From now on, they'll be on their guard about me in their presence. They've lost their liberty of expression, they don't express themselves without restriction now. At party if anybody says something, everybody looks to see if I've been offended and people are taken into a corner and explained about me.'" [GANS, p. 229]
That same year scholars George Eaton Simpson and J. Milton Yinger noted that
"Intermarriage is opposed by some Jews even when the non-Jew
joins the Jewish group because 'an alien element is introduced.'
According to [S.E.] Goldstein, the feeling that this element is 'a
source of weakness and danger' has become stronger in recent
years owing to the spread of a nationalist spirit among Jewish
people." [SIMPSON/YINGER, p. 569]
"If the notion of [a giant extended Jewish] family is taken seriously," note Charles Liebman and Steve Cohen, "it affirms a biological affinity. No amount of religious mystification can make biological Jews of converts." [LIEBMAN/COHEN, p. 24] Even if a non-Jew converts to Judaism, explained Nathan, a Jewish senior citizen, to researcher Barbara Myerhoff, "that won't make him a Jew. You could say a broche [blessing] over a chicken, but that won't make him a fish." [MYERHOFF, p. 79]
"The most insidious and persuasive barrier to a convert's full integration into the Jewish community," noted Gary Tobin in 1999,
"derives from the passionate and often heated who-is-a-Jew debate.
Underlying many of the arguments swirling around in this discussion
is the (secret) conviction that true membership in the Jewish
community can only be achieved by birth. All other comers can
never be like us, not really, not in their hearts. But we cannot say
this out loud." [original author's parenthesis: TOBIN, G., 1999, p. 99]
"There is a debilitating hesitancy," wrote Raphael Baaden, a Jew by birth, in 1996,
"around the question of conversion [to Judaism]. It cannot be
positively encouraged [by Jews] ... because, well, it can't. Instead,
it seems we should concentrate on exhorting Jews to marry Jews --
that is (although it's usually not stated in these terms) born Jews ...
A halakhic ruling about the inclusion of certain Jews -- namely those
with Jewish mothers and non-Jewish fathers [i.e., the classical religious
ruling of who is a Jew] seems to have been fashioned within a discourse
of racial purity into a threatening statement of exclusion. This discourse
of racial purity clouds our thoughts continuously, in particular when the
question of conversion arises." [BAADEN, p. 11]
Posted by examine
00_Table_of_Contents
01_Introduction
02_Causes_of_Hostility_Towards_Jews
03__Jews_and_Christianity
04__Usury
05__Yicchus_(Status)
06__Economic_Influence
07__Poland_and_Eastern_Europe
08__The_Jews_and_Slavery
09__Jewish_Crime
10__Jews_and_"White_Slavery"
11__Jewish_Cosmology_of_Victimhood_1
13__Jewish_Dictates_of_History
14__Who_What is_a_Jew?
15__Assimilation_Conversion_Intermarriage
16__Self-Conception_of_Superiority
17__Modern_Racist_Currents
18.1_Holocaust_and_Genocide
19.1_Accusation_of_Anti-Semitism
20.1_Popular_Culture
21._Money_Class_Power
22__Wall_Street
23__Drugs
24.1_Mass_Media
25._Literature
26_Art
27.1_Government
28._Israel_and_Zionism
29._Epilogue
30.1_Biblio
30.2_Biblio_E-I
30.3_Biblio_J-P
30.4 _Biblio_Q-Z
00 WHEN VICTIMS RULE - TABLE OF CONTENTS
02. THE CAUSES OF HOSTILITY TOWARDS JEWS - A.HISTO...
03. JEWS AND CHRISTIANITY
04. USURY
05. YICCHUS - (STATUS)
06. JEWISH MONEY AND ECONOMIC INFLUENCE
07. A CLOSER LOOK AT POLAND AND EASTERN EUROPE
08. THE JEWS AND SLAVERY
09. JEWISH CRIME
10. JEWS AND "WHITE SLAVERY"
11. THE JEWISH COSMOLOGY OF VICTIMHOOD 1
13. THE JEWISH DICTATES OF HISTORY
14. WHO/WHAT IS A JEW?
15. ASSIMILATION, INTERMARRIAGE AND CONVERSION TO ...
16. THE JEWISH SELF-CONCEPTION OF INTELLECTUAL, MO...
17. OTHER JEWISH CONTRIBUTIONS TO MODERN RACIST CU...
18.1 THE HOLOCAUST AND GENOCIDE
19.1_THE ACCUSATION OF ANTI-SEMITISM
19.2 THE ACCUSATION OF ANTI-SEMITISM
20.1 POPULAR CULTURE
21. MONEY, CLASS, AND POWER
22. WALL STREET
23. DRUGS
24.1 JEWISH INFLUENCE IN THE MASS MEDIA
24.2 MASS MEDIA
25. LITURATURE
26 MODERN ART
27.1 GOVERNMENT
28. ISRAEL AND ZIONISM
29. EPILOGUE
30.1 BIBLIOGRAPHY
30.2 BIBLIOGRAPHY E-I
30.3 BIBLIOGRAPHY J-P
30.4 BIBLIOGRAPHY Q-Z
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Second class stamp prices for for large letters and small parcels will be capped by postal regulator Ofcom, it announced today.
Seven different categories of post fall under the cap, which covers large letters over 100g and packets and parcels in various weights up to 2kg.
Ofcom says there will be no limit on the price rise in each category – but the price of the seven as an average cannot exceed 34% plus inflation over the next seven years, based on current prices.
Stuart McIntosh, Ofcom's group director of competition, says: "Ofcom's decision to extend the safeguard cap to large letters and small parcels will further protect small businesses and vulnerable customers."
A number of stamp prices went up on 30 April. Stamps for standard-sized letters rose from 46p to 60p for first class and from 36p to 50p for second class, while the cost of posting large letters under 100g rose from 75p to 90p for first class and from 58p to 69p for second class.
Standard second class letters already cannot be priced at more than 55p, a figure which will rise in line with the consumer prices index (CPI).


Oral communication is more effective when communication needs a human touch, establishing a direct relationship, maintaining secrets, reaching mutual understanding and avoiding complexities with oral consent.
Managers usually prefer oral communication to written communication.
Oral communication is more effective when it is needed to communicate with someone instantly.
If any direction of managers and policy or procedure of the company requires explanation, oral communication is the best way to communicate.
If it is important to establish a direct relationship between sender and receiver, or between workers and management, they should communicate orally.
Oral communication is best suited when information is to be kept secret. Written communication leaks secrecy as the message passes from hand to hand.
Where instant reply from the receiver is required, oral communication is the best suited there.
Sometimes the open discussion is needed for reaching a consensus. Such discussion is possible only through oral communication.
When the receivers are illiterate, written communication is meaningless to them. Oral communication is only the way to communicate with them.
Bureaucratic complexity delays the communication. In order to avoid any delay caused by bureaucracy or red-tapism, oral communication should be used instead of written communication.


text:
Q: Using iterations (or some other method) to apply a function across a dataframe and tabulate multiple output values I have a function that needs to be mapped across a dataframe to every cell in columns B, C.  For each cell input, the function outputs 4 variables which I would like to track, as well as the ID in column A and the column from which the iteration acted on.
def function(cell):
   add_2 = cell + 2
   subtract_2 = cell - 2
   multiply_2 = cell*2
   divide_2  = cell/2

For example:
df
[A]     [B]     [C]
AAA     2       4
BBB     6       10

Goal Output:
df2
[ID]    [COL]   [Add_2]   [Subtract_2]   [Multiply_2]    [Divide_2]
AAA     B       4          0             4               1
AAA     C       6          2             8               2
BBB     B       8          4             12              3
BBB     C       12         8             20              5

I've explored the option of passing a for loop iteration and populate an empty dataframe through the .append() method, but I cannot seem to get the proper for loop to output what I'm looking for.  I also read into the .applymap() means to iterate across a dataframe, but I haven't found a way to tabulate my output dataframe.  Any help is greatly appreciated.

A: Here's one approach to getting your target output:
df = df.melt(id_vars='A', var_name='COL', value_name='VAL')
val = df['VAL']
df.assign(
  Add_2 = val.add(2),
  Subtract_2 = val.sub(2),
  Multiply_2 = val.mul(2),
  Divide_2 = val.div(2)
).drop('VAL', axis=1)

#    [A]  COL  Add_2  Divide_2  Multiply_2  Subtract_2
# 0  AAA  [B]      4       1.0           4           0
# 1  BBB  [B]      8       3.0          12           4
# 2  AAA  [C]      6       2.0           8           2
# 3  BBB  [C]     12       5.0          20           8

... and here's how you can write that into a function that takes an arbitrary num argument, rather than just 2:
def function(dframe, num):

  # here, "melt" returns 3 columns: [A], COL, value
  temp_df = dframe.melt(id_vars='[A]', var_name='COL')

  # store the base column for the calculations,
  # so we only look it up once
  val = temp_df['value']

  # store the num argument as a string,
  # so we can add column suffixes
  str_num = str(num)

  # create a dict of column names + transformed Series objects
  # to pass into "assign"
  transformations = {
    ("Add_" + str_num): val.add(num),
    ("Subtract_" + str_num): val.sub(num),
    ("Multiply_" + str_num): val.mul(num),
    ("Divide_" + str_num): val.div(num)
    }
  return temp_df.assign(**transformations).drop('value', axis=1)

# example:
function(df, 10)
#    [A]  COL  Add_10  Divide_10  Multiply_10  Subtract_10
# 0  AAA  [B]      12        0.2           20           -8
# 1  BBB  [B]      16        0.6           60           -4
# 2  AAA  [C]      14        0.4           40           -6
# 3  BBB  [C]      20        1.0          100            0


text:
> Luc Thévenaz
Luc Thévenaz
Luc Thévenaz is professor at the Swiss Federal Institute of Technology of Lausanne (EPFL). His research topics include Brillouin-scattering fiber sensors, nonlinear fiber optics, slow and fast light and laser spectroscopy in gases. In 1998, he became Expert Scientist to the company Orbisphere Laboratories SA in Neuchâtel, Switzerland, and in 2000 he co-founded Omnisens, a company that develops photonic instrumentation. He is Chairman of the European COST Action 299 "FIDES: Optical Fibers for New Challenges Facing the Information Society", member of the Consortium in the FP7 European Project GOSPEL "Governing the speed of light" and author or co-author of some 300 publications and 5 patents. He is also a Fellow of the Optical Society of America.
Publications by Luc Thévenaz
Advanced Fiber Optics
Concepts and Technology
EPFL Press - 2011-03-29


R. F. Kuang – The Poppy War — at Politics and Prose at The Wharf – Events, Attractions and Discounts to All Types of Events On the DC Wharf !
Friday, June 1, 2018 – 7 p.m. to 8 p.m.
Kuang's debut novel draws on Chinese history and myth to tell the story of Fang Runin, a dark-skinned war orphan who shocks the Nikara Empire by winning the prestigious Keju and earning the right to be known as the most talented youth of her generation. . At the empire's elite military academy, Rin discovers she has rare shamanistic powers and that she has been chosen by Phoenix, a vengeful god long thought dead. To do the god's bidding, however, Rin risks losing her humanity, and when the island of Mugen incites the third Poppy War, the outcome could well depend on what Rin decides to do. Kuang, who graduated from Georgetown University this May and will be a 2018 Marshall Scholar, combines brilliant imagination with deep historical knowledge in what will be the first of a trilogy starring Rin.


Vitamin C contributes to the normal function of the immune system and increases iron absorption. Time Release with Citrus Bioflavonoids.
Vitamin C contributes to the normal function of the immune system and increases iron absorption. Time Release with Citrus Bioflavonoids. Vitamin C also contributes to healthy blood vessels, bones, gums, teeth and skin. No artificial flavours, colours and preservatives. Lactose, yeast and gluten free. Suitable for vegetarians and vegans.


The 4-H Conference Center sits on 78 acres overlooking Lake Brownwood. They host Youth camps, family reunions, weddings, corporate retreats & conferences year-round. Full service dining available.
The Texas 4-H Conference Center, located on Lake Brownwood offers various sized rooms for business meetings or special events. Full catering service and staff, internet connectivity at no additional charge and audio visual equipment available. Call the 4-H Conference Center for rates and room availability at (325) 784-5482. Full service dining available.