Why Did the United States Medical School Admissions Quota for Jews End?

At the end of World War II anti-Semitism was pervasive in the United States. Quotas to limit the number of Jewish students were put in place at most U.S. medical schools in the 1920s and were well-entrenched by 1945. By 1970 the quota was gone. Why? Multiple factors contributed to the end of the quota. First, attitudes toward Jews shifted as Americans recoiled from the horrors of the Holocaust and over half a million Jewish GIs returned home from World War II. Many entered the higher education system. Second, governmental and private investigations in New York City, New York State and Philadelphia exposed the quota. Third, New York State, led by Governor Thomas E. Dewey, established 4 publicly supported nondiscriminatory medical schools. These schools adsorbed many New York Jewish applicants. Fourth, from the 1920s through the 1960s some medical schools consistently or intermittently ignored the quota. Finally, the federal and several state governments passed nondiscrimination in higher education legislation. The quotas ended because of a combination of changing societal attitudes and government and private social action. This remarkable social change may be instructive as higher education now grapples with allegations of a quota system for Asian-Americans.

Does It All Stay in the (Normative) Family? Attitudes About Family Among Female Jewish and Muslim Health-Profession Students in Israel.

Family individualization occurs, if at all, at a different pace and to a different extent in various societies and in various parts of society. Its impact has led to new scholarship in the social and caring professions, for which the concept of family is central in both professional education and practice. It is assumed that attitudes toward changing marital norms, family forms, and family relationships affect professionals' performance. This study, conducted in Israel in 2014 with 157 female health-profession students-102 (65%) Jews and 55 (35%) Muslim Arabs-focuses on attitudes about the family. Three patterns of attitudes emerged: individualized traditionalism-a mix of traditional and individualized attitudes, present among both the Jewish and the Muslim students; individualized autonomy, present mostly among the Jewish students; and classic traditionalism, present mostly among the Muslim students. Implications of these findings for the education and practice of health care professionals are also discussed.

She will give birth immediately: pregnancy and childbirth in medieval Hebrew medical texts produced in the Mediterranean West

This essay approaches the medieval Hebrew literature on women’s healthcare, with the aim of analysing notions and ideas regarding fertility, pregnancy and childbirth, as conveyed in the texts that form the corpus. Firstly, the work discusses the approach of written texts to pregnancy and childbirth as key elements in the explanation of women’s health and the functioning of the female body. In this regard it also explores the role of this approach in the creation of meanings for both the female body and sexual difference. Secondly, it examines female management of pregnancy and childbirth as recorded in Hebrew medical literature. It pays attention to both the attitudes expressed by the authors, translators and copyists regarding female practice, as well as to instances and remedies derived from "local" traditions -that is, from women's experience- in the management of pregnancy and childbirth, also recorded in the texts. Finally, the paper explores how medical theories alien to, or in opposition to, Judaism were adopted or not and, at times, adapted to Jewish notions with the aim of eliminating tensions from the text, on the one hand, and providing Jewish practitioners with adequate training to retain their Christian clientele, on the other (AU)

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The German-Jewish soldier: from participant to victim.

The story of German-Jewish soldiers and veterans of World War I illustrates how, under circumstances of inclusion (even if incomplete) rather than vicious persecution, Jewish suffering in wartime, and with it the forms of collective memory and strategies for commemoration of the dead, could closely parallel, even intersect with, the suffering of Germans as a whole. To be sure, the points of intersection were accompanied by points of deflection. Even when Jews served, fought, suffered and died as German soldiers, their interpretations of the war experience, and their communities' postwar memory and commemorative practices, differed from those of other Germans. In many ways, however, German-Jewish veterans suffered the aftermath of the war as did other Germans; they shared the prevailing fury over war guilt and reparations, and they retained a strong pride in their military service, a pride through which they interpreted the events of 1933­1945.

Constructing interethnic conflict and cooperation: why some people harmed Jews and others helped them during the Holocaust in Romania.

The authors draw on a natural experiment to demonstrate that states can reconstruct conflictual interethnic relationships into cooperative relationships in relatively short periods of time. The article examines differences in how the gentile population in each of two neighboring territories in Romania treated its Jewish population during the Holocaust. These territories had been part of tsarist Russia and subject to state-sponsored anti-Semitism until 1917. During the interwar period one territory became part of Romania, which continued anti-Semitic policies, and the other became part of the Soviet Union, which pursued an inclusive nationality policy, fighting against inherited anti-Semitism and working to integrate its Jews. Both territories were then reunited under Romanian administration during World War II, when Romania began to destroy its Jewish population. The authors demonstrate that, despite a uniform Romanian state presence during the Holocaust that encouraged gentiles to victimize Jews, the civilian population in the area that had been part of the Soviet Union was less likely to harm and more likely to aid Jews as compared with the region that had been part of Romania. Their evidence suggests that the state construction of interethnic relationships can become internalized by civilians and outlive the life of the state itself.

The conceptual model and guiding principles of a supported-education program for Orthodox Jewish persons with severe mental illness.

An innovative culturally-oriented supported-education program has been established in Israel to address the needs of religious Jewish persons with severe mental illness. This program is utilizing a highly regarded institution in the Orthodox communities, a Beit Midrash, a study hall for religious studies, as a context for rehabilitation. Based on open-ended interviews conducted with the staff members of this program, its conceptual framework and guiding principles have been identified and analyzed. In this program common principles of psychiatric rehabilitation have been adapted and incorporated into a context which has not been known so far as a context for psychiatric rehabilitation. In addition, innovative supported-education methods of work which are compatible with the cultural context of Orthodox Jewish persons have been implemented, such as opportunities provided to the participants to reconstruct their views of their daily struggles and enhance their sense of spirituality via the discussion of socially-oriented religious texts. The culturally-oriented context of the Beit Midrash enables outreach to a population which might otherwise not receive any services. This is a promising model for addressing the unique needs of religious persons with severe mental illness and for filling a gap in the resources available for the rehabilitation of this population in the community.

Investigating the factors affecting blood donation among Israelis.

AIM: This study examined whether the Theory of Planned Behavior adds significantly to the prediction of intention and actual blood donation of the general Israeli population. BACKGROUND: In most developed countries and in Israel in particular there is a chronic shortage of blood for transfusions. This raises questions about methods of increasing blood donations. DESIGN: This is a correlational quantitative study. METHODS: A questionnaire was created based on a review of the literature and the Theory of Planned Behavior. The questionnaire was distributed among a convenience sample of 190 Israeli Jewish men and women, aged 17-60. RESULTS: Israelis' perceived behavioral control of their blood donations, their subjective norms and their attitude regarding blood donation, predicted their intention to donate blood. It seems that intention predicted actual blood donations. A conspicuous finding is that members of the Ethiopian Jewish community displayed an extremely limited intention to donate blood. CONCLUSIONS: The results of this study show that a number of various educational and practical strategies may be used to encourage the population to donate blood. These include: reducing perceived barriers, directing interventions specifically at the population most likely to donate blood and forming a reserve of regular donors.

The family is worthy of being rebuilt: perceptions of the Jewish family in Mandate Palestine, 1918-1948.

Although the Jewish community of Palestine was an extremely family-oriented society and the institute of the family played a major role in the establishment of the new Zionist nationhood, the historiography has henceforth paid little attention to its role, images, and functions. This article will examine the diverse and often contradictory perceptions and influences that have shaped the Zionist period. Traditional Jewish perceptions intertwined with modern, bourgeois, and revolutionary notions of the family, whether national or socialist. These contradictory perceptions were manifested in the contested professional and public discourse regarding the many dysfunctional urban families in Tel Aviv, who were treated by welfare authorities and mental health specialists during the 1930s and 1940s.

Cementing the enemy category: arrest and imprisonment of German Jews in Nazi concentration camps, 1933-8/9.

Understandably, research has focused overwhelmingly on Jews in the camps of the Holocaust. But the nazis had been detaining Jews in concentration camps ever since 1933, at times in large numbers. Who were these prisoners? This article analyzes nazi policies that brought Jews into the concentration camps. It ventures into the inner structure and dynamics of one of the most heterogeneous groups of concentration camp inmates. By contrasting the perpetrators' objectives with the victims' experiences, this article will illuminate the role of the concentration camp as the ultimate means of pressure in the fatal process of turning a minority group into an outsider group: that is, the act of defining and marking the enemy which was the critical stage before the destruction of European Jewry. Furthermore, it will examine Jewish reactions to SS terror inside the camps.

Europe, the final solution and the dynamics of intent.

The scale and scope of the "final solution" of the "Jewish question" were extreme even in the horrific annals of genocide. Bloxham attempts to shed light on the pattern of mass murder in its expansion and contraction by viewing the Holocaust in a set of temporally and culturally specific contexts. It places the Holocaust into a broader European framework of violent ethnopolitics and geopolitics from the late nineteenth century through the mid-twentieth century. The Holocaust is depicted as an only partially discrete part of a continental process of traumatic flux, and a part, furthermore, that can itself be partially disaggregated into national and regional components. Bloxham moves from a general consideration of patterns of ethnic violence in the period to a closer causal explanation that shows the different valences of Nazi policy towards Jews in the lands directly ruled by Germany and those of Germany's allies respectively. He shows that the peculiarly extensive ambitions of the "final solution" at its most expansive can only be explained when wider geopolitical and strategic contextual terms are factored in along with consideration of Nazi ideology and the internal dynamics of some of the key institutions of the perpetrator state.

Infertility counseling for Orthodox Jewish couples.

OBJECTIVE: To examine traditional Jewish concepts and practices of reproduction, and define problems that may arise in members of Orthodox Jewish society that follows the Halachah (the Jewish codes of conduct). DESIGN: Expert opinion based on clinical experience. SETTING: Academic-affiliated fertility clinic situated in an observant Jewish community. PATIENT(S): Orthodox and Ultraorthodox (Haredi) couples of the Jewish community. INTERVENTIONS(S): We examined traditional Jewish concepts and practices of reproduction and defined problems that may arise in Jewish Orthodox society. MAIN OUTCOME MEASURE(S): None. RESULT(S): The concepts and practices of reproduction of Orthodox religious Jewish couples may lead to halachic subfertility and modification of the usual infertility workup. Treatments are limited to and determined largely by considerations related to religious doctrine. CONCLUSION(S): Understanding the religious, social, and cultural background of patients, particularly religious Orthodox women, enables appropriate fertility counseling and treatment.

Daughters' stories: family memory and generational amnesia.

After World War II, most Bulgarian Jews emigrated legally to Israel. Those who stayed had to take part in the building of socialism and integrate in a monolithic "socialist nation." Thereby they had to "forget" their ethnic identity ("aided by the state in various ways) and to become "Homo politicus" rather than "Homo ethnicus." Since 1990, a revival of Jewish identity has begun in Bulgaria. Here I explore how the women of three generations from the same family reinvent their Jewish identity in their life stories. Drawing on this particular case, I suggest an approach to the question of the interplay of individual and collective memory. I focus on family and generation as different types of collectivities influencing individual memories and self-actualizations.

Cultural competence and ethnic attitudes of midwives concerning Jewish couples.

OBJECTIVE: To examine nurse-midwives' general cultural competence and ethnic attitudes toward Jewish couples of varying degrees of religious identification during the birth process and the relationship between background data, ethnic attitudes, and cultural competence. DESIGN: Descriptive, correlational study. SETTING: Academic tertiary care health facility. PARTICIPANTS: Thirty staff nurse-midwives employed at a university hospital in Israel. METHODS: Participants completed Campinha-Bacote's Inventory for Assessing the Process of Cultural Competence among Healthcare Professionals-Revised, Ethnic Attitude Scale-Adapted, and a midwifery demographic survey. RESULTS: General cultural competence scores were consistent with previous studies of nurses who did not receive formal cultural education. Midwives' ethnic attitude differed significantly among Secular, Traditional, Religious, and Ultra-Orthodox Jewish patient scenarios. The most positive attitudes and lowest bias scores occurred for midwives when the patient scenarios were similar to or congruent with their religious identification. CONCLUSIONS: The results of this study indicate a need to establish educational and practice content with clinical experiences to improve midwives' cultural competence and ethnic attitudes toward women and their families with dissimilar cultural backgrounds. These results have global implications for nursing/midwifery care considering patients' varying degrees of religious adherence.

Teaching ethics in religious or cultural conflict situations: a personal perspective.

This article portrays the unique aspects of ethics education in a multicultural, multireligious and conflict-based atmosphere among Jewish and Arab nursing students in Jerusalem, Israel. It discusses the principles and the methods used for rising above this tension and dealing with this complicated situation, based on Yoder's ;bridging' method. An example is used of Jewish and Arab students together implementing two projects in 2008, when the faculty decided to co-operate with communities in East Jerusalem, the Arab side of the city. The students took it upon themselves to chaperon the teachers who came to watch them at work, translate, and facilitate interaction with a guarded and suspicious community. This approach could also be relevant to less extreme conditions in any inter-religious environment when trying to produce graduates with a strong ethical awareness.

Cultural differences in child delivery: comparisons between Jewish and Arab women in Israel.

OBJECTIVE: To compare Jewish and Arab women characteristics regarding pregnancy follow-up, compliance to a health regime and behavioural expressions during labour, delivery and the post-partum period. DESIGN: The participants answered a 45-item questionnaire designed for the current research. SETTING: The first three post-partum days in the delivery ward at one of the biggest hospitals in Israel. PARTICIPANTS: A total of 126 Jewish and Arab-Muslim parturients. RESULTS: Significant differences were found (P < 0.01) concerning pregnancy follow-up attendance and participation in a prenatal course, which were lower among Arab women. Several differences were found regarding delivery room attendance, type and number of companions, and behavioural expressions of pain, which were demonstrated more among Arab women. Epidural anaesthesia was highly prevalent among Jewish women, in comparison with the Arab women. While all Arab women decided to breastfeed their babies, only 71% of Jewish women expressed a wish to breastfeed. No significant differences were found between weight gains during pregnancy, reasons for delivery room attendance, number of pregnancy weeks prior to delivery and newborn weight. CONCLUSIONS: Cultural differences exist between Jewish and Arab women attending delivery rooms in Israel. Understanding these cultural differences may assist caregivers in providing culturally sensitive treatment that is suited to the parturients' needs.