Lay theories of peace and their influence on policy preference during violent conflict.

We often talk about peace as if the concept is self-explanatory. Yet people can have various theories about what peace "is." In this study, we examine the lay theories of peace of citizens embroiled in a prolonged ethnonational conflict. We show that lay theories of peace 1) depend on whether one belongs to the high-power or low-power party and 2) explain citizens' fundamental approaches to conflict resolution. Specifically, we explore the link between power asymmetry, lay theories of peace, and preference for conflict resolution strategies within large-scale samples of Palestinian residents of the West Bank and the Gaza Strip and Jewish residents of Israel. Results reveal that members of the high-power group (in this case Jewish-Israelis) are more likely to associate peace with harmonious relationships (termed "positive peace") than with the attainment of justice (termed "structural peace"), while members of the low-power group (in this case Palestinians) exhibit an opposite pattern. Yet both groups firmly and equally interpret peace as the termination of war and bloodshed (termed "negative peace"). Importantly, across societies, associating peace with negative peace more than with positive or structural peace predicts citizens' desire for a solution that entails the partition of land (the Two-State Solution) whereas associating peace with structural or positive peace more than with negative peace predicts citizens' desire to solve the conflict by sharing the land (the One-State Solution). This study demonstrates the theoretical and policy-relevant utility of studying how those most affected by war understand the concept of peace.

The fate of Hungarian Jewish dermatologists during the Holocaust: Part 2: Under Nazi rule.

At least 564,500 Hungarian Jews perished during the Holocaust, including many physicians. Exactly how many Jewish dermatologists were killed is not known. We have identified 62 Hungarian Jewish dermatologists from this period: 19 of these dermatologists died in concentration camps or were shot in Hungary, 3 committed suicide, and 1 died shortly after the Holocaust, exhausted by the War. Fortunately, many Hungarian Jewish dermatologists survived the Holocaust. Some had fled Europe before the Nazi takeover, as was described in Part 1 of this contribution. Two Holocaust survivors, Ferenc Földvári and Ödön Rajka, became presidents of the Hungarian Dermatologic Society and helped rebuild the profession of dermatology in Hungary after the War. This contribution provides one of the first accounts of the fate of Hungarian Jewish dermatologists during the Holocaust and serves as a remembrance of their suffering and ordeal.

Walking a fine scientific line: the extraordinary deeds of Dutch neuroscientist C. U. Ariëns Kappers before and during World War II.

Dutch neuroscientist Cornelius Ubbo Ariëns Kappers is famous for pioneering neuroembryological work and for establishing the Amsterdam Central Institute for Brain Research. Less well known is his anthropological work, which ultimately played a role in saving Dutch Jews from deportation to their deaths during the Holocaust. Ariëns Kappers extensively campaigned against anti-Semitism and Nazi persecution during the 1930s. During World War II, he utilized his credentials to help create anthropological reports "proving" full-Jews were "actually" partial- or non-Jews to evade Nazi criteria, and at least 300 Jews were thus saved by Ariëns Kappers and colleagues. His earlier work demonstrating differences between Ashkenazic and Sephardic Jewish skull indices became the focus of an attempt to save hundreds of Dutch Portuguese Jews collectively from deportation. Ariëns Kappers and colleagues brilliantly understood how anthropology and neuroscience could be utilized to make a difference and to save lives during a tragic era.

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 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.

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.

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.

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.

The rescue of Jewish physicians in the independent state of Croatia (NDH), 1941-1945.

Despite the murder of three-fourths of Croatia's Jews, Croatian doctors, representatives of the Ministry of Health, and other government figures saved 142 Jewish physicians by mobilizing them for a mission to alleviate endemic syphilis in Bosnia. Twenty-seven others were recruited into the Home Guard. Along with members of their families, these Jews were granted "Aryan rights." In 1942 some began defecting to the partisans; others followed after the capitulation of Italy in 1943. Many died in battle, succumbed to typhus, or were murdered by the Nazis, the Croatian fascist Ustae, or the Serbian nationalist etniks. But the story recounted below shows how much better they fared than the Jewish population generally: sixty-two percent survived, thanks to courageous efforts by Croatian civilians and officials. Their rescue demonstrates both that popular attitudes influenced events in Yugoslavia, and that common stereotypes of Croatia during the war should be reconsidered.

Jewish immigrant encounters with Canada's Native Peoples: Yiddish writings on Tekahionwake.

During the mass Jewish immigration of Eastern-European Jews to Canada in the first decades of the twentieth century, Yiddish publications offered a primary forum for a group of local writers to negotiate with their new identities as Canadian Jews. Within this wider process, Montreal writers H.M. Caiserman and B.G. Sack authored studies of Canadian literature in the early 1920s centred on Mohawk-English writer E. Pauline Johnson (Tekahionwake). What these essays show is that, despite the long-standing association of Canada's Jewish population with the country's dominant English culture, their status as "other" impelled leading members of the local Yiddish cultural milieu to seek out literary models among other historically marginalized groups. For Caiserman and Sack, Johnson's Native heritage offered a model for resistance to assimilation into Canada's dominant culture. In contrast, the advent of literature responding to the Nazi Holocaust by A.M. Klein and Eli Mandel, Native peoples became a symbol of loss and vanished landscapes.

A single-case study of rabbinic sexual abuse in the Orthodox Jewish community.

This paper considers a case of sexual abuse allegedly perpetrated by a rabbi within an Orthodox Jewish community. The material is drawn from public records and interviews conducted with the family of the reported victim and others involved in the matter. Consideration is given to judicial procedures unique to the traditional Jewish community and how such procedures, while developed to foster justice within the Jewish community, at times may interfere with secular criminal procedures.

A traditional jewish approach to risky medical treatment.

The area of oncology in particular deals with patient treatments that entail significant risk. The approach of Jewish law is valuable in formulating a generic approach to the area of risky medical treatments and is beneficial in understanding the choices that Jewish patients might make regarding their care.

Anticipatory stress in the population facing forced removal from the Gaza Strip.

The Israeli government decided in March 2005 to remove the settlers of the Gaza Strip, a process known as "disengagement." One person per household residing in 13 settlements was randomly selected for a telephone interview that included the Demoralization Scale of the Psychiatric Epidemiology Research Interview. Women respondents and those with fewer years of education, higher risk perception, greater alienation from government, poorer perceived health, no social support outside the West Bank or Gaza, worse religious coping, and residence in a secular settlement had enhanced risk for higher emotional distress. Positive current satisfaction with life was associated with greater place attachment, less risk perception, stronger ideological stand, less feeling of alienation from the government, a more positive view of the future, and plans to return to Gaza. This population, as others in transitional states, may be at risk for emotional distress compared with some but not all stable Israeli groups.