1 00:00:05,900 --> 00:00:11,480 So good afternoon, everybody, and welcome to this fourth and final seminar, 2 00:00:11,480 --> 00:00:19,790 both of the Israeli Studies Seminar and the Reconstruct Reconsidering Early Jewish Nationalist Ideology Seminar. 3 00:00:19,790 --> 00:00:25,040 I can't remember if I just said, I'm Peter Bergman, but if I say this side of my age anyway, 4 00:00:25,040 --> 00:00:29,630 today, it's really a pleasure to have two to be able to introduce our speaker, 5 00:00:29,630 --> 00:00:38,120 who's both a friend and colleague, rose there and Rose will be talking to you about age and gender in German language. 6 00:00:38,120 --> 00:00:45,530 Cultural Zionism rose, at the moment, is a DPhil student in theology and religion at the University of Oxford here. 7 00:00:45,530 --> 00:00:50,510 Her thesis is entitled A Homeland in the Home Age, Gender Sorry, the home, 8 00:00:50,510 --> 00:00:59,630 sorry homeland in the Home Age, Gender and Religion in German Cultural Zionism 1890 seven to 19 05. 9 00:00:59,630 --> 00:01:06,530 She previously studied at the University of Chicago Divinity School, and she's published on the life and thought of Pollok, 10 00:01:06,530 --> 00:01:11,990 Winkler Buber and works on other lesser known figures within the German cultural Zionist community. 11 00:01:11,990 --> 00:01:21,390 Rose, it's really a pleasure to have you here. Thanks so much, Peter, and I'm really excited to be here. 12 00:01:21,390 --> 00:01:28,520 So today I'm going to be talking about a cultural Zionist community who are active in Central Europe in the 13 00:01:28,520 --> 00:01:35,240 early years of the 20th century and before giving a little bit of context then about the nature of this group. 14 00:01:35,240 --> 00:01:42,680 I thought I would just stop by kind of flagging the kind of crimes that this taught me something about my husband first. 15 00:01:42,680 --> 00:01:52,130 So what I kind of have to do the next 30 minutes or so is make the case that the two analytical lenses 16 00:01:52,130 --> 00:02:03,620 the state in Genesis are a kind of fruitful approach to studying this cultural Zionist community. 17 00:02:03,620 --> 00:02:07,460 Imperfect because check this out right on the screen. I don't think so. 18 00:02:07,460 --> 00:02:14,420 But OK, it's just popped up, and I was going to ask, you now, think you? 19 00:02:14,420 --> 00:02:17,250 Yes. So I'm hoping to sense that this kind of lens, 20 00:02:17,250 --> 00:02:24,680 this nation centre is a useful way to consider the thought and visual culture of this cultural sense community. 21 00:02:24,680 --> 00:02:28,640 And I have to suggest that by using this kind of Jordans, 22 00:02:28,640 --> 00:02:35,510 it can help us to kind of consummate some kind of individual motifs and ideas that may already be familiar to us to see 23 00:02:35,510 --> 00:02:42,960 ideas unless we do and then can help situate them in this kind of further conceptual context and also suggest that anything 24 00:02:42,960 --> 00:02:49,910 can help to provide the and metaphorical language which is used to kind of express some ideas of central importance to 25 00:02:49,910 --> 00:02:58,870 this community and such as the ability between the kind of collection of these people and individuals living in poverty. 26 00:02:58,870 --> 00:03:07,940 And also, if think about the relationship between the past, the present and future, see this like dual lens information centre. 27 00:03:07,940 --> 00:03:15,470 So as Peter said, I'm in the field accumulating department, and I very much see my research to equated within religious studies. 28 00:03:15,470 --> 00:03:22,820 I also use lots of tools which are drawn from gender studies and particularly when it comes to thinking about conceptual social systems, 29 00:03:22,820 --> 00:03:31,100 like if intentions are constructed and then some of the kind of cool questions that animate when he is thinking about him, 30 00:03:31,100 --> 00:03:34,370 who is written into history or into the present moment, 31 00:03:34,370 --> 00:03:40,330 who has written that were excluded from the basis of these kind of social structures and symbols. 32 00:03:40,330 --> 00:03:45,710 And to kind of use this approach to think about the relationships to in different aspects 33 00:03:45,710 --> 00:03:52,610 of your traditional history which want kind of expressed then sort of making sense in 2010. 34 00:03:52,610 --> 00:03:57,710 And so my talk today of the primary science and senses of visual art, 35 00:03:57,710 --> 00:04:02,360 which were introduced by with disseminated part of this cultural rights community, 36 00:04:02,360 --> 00:04:07,790 and I'm thinking about teaching centre relationships relationship to them and that before turning 37 00:04:07,790 --> 00:04:16,120 to those instances of visual art on the surface and that itself is focuses on this community. 38 00:04:16,120 --> 00:04:21,140 So that sense that this with the democratic election for young U.S. citizens, 39 00:04:21,140 --> 00:04:27,200 I don't give a sign ism and this latter ActionScript and highlights kind of from 40 00:04:27,200 --> 00:04:33,140 the outset the importance of the ideal of useful usefulness to this group. 41 00:04:33,140 --> 00:04:43,700 And they certainly kind of presented themselves as a kind of young generation of kind of rebels within the science community. 42 00:04:43,700 --> 00:04:51,530 And this kind of a good to offering the kind of useful and fact perspective on some broader questions. 43 00:04:51,530 --> 00:05:01,160 The names of democratic elections is generally used to describe them in relation to their role in the development of Zionist Party politics, 44 00:05:01,160 --> 00:05:05,410 and it's often said that there is a kind of fast self-identified faction. 45 00:05:05,410 --> 00:05:11,530 Amongst the science community, the climate is more institutional and scientific, 46 00:05:11,530 --> 00:05:18,970 the activity was undertaken with the greatest investment in the scheme. 47 00:05:18,970 --> 00:05:29,320 And as interesting as this side, this kind of activity was for the kind of development of kind of interest in pro-Zionist politics and the factions. 48 00:05:29,320 --> 00:05:40,540 That's less my focus. I tend to focus more on the work of this group in creating and culture, disseminating its views on literature and exhibitions. 49 00:05:40,540 --> 00:05:46,060 And I really think about the internal logic of the kind of images and even frames they produce. 50 00:05:46,060 --> 00:05:54,520 And on that side of activities and primarily things that people write must include natural cycles, maybe. 51 00:05:54,520 --> 00:06:03,250 So something that was said across all of the members of the community was a real commitment to the central importance of 52 00:06:03,250 --> 00:06:12,140 something in a situation which to them was the kind of absolute prerequisite for any successful future science activities. 53 00:06:12,140 --> 00:06:20,260 And they have the right kind of sense of seriousness. They need to be chief through engagement with huge culture. 54 00:06:20,260 --> 00:06:29,590 And so they set about kind of encouraging the creation, designing soft poetry and literature and sharing this with the broader community. 55 00:06:29,590 --> 00:06:40,480 And then they choose to pick up the fruits next may say at the fit sign as Congress in 1981 kind of 56 00:06:40,480 --> 00:06:46,240 like a parallel to some of the kind of more disruptive activities and in terms of framing himself, 57 00:06:46,240 --> 00:06:53,710 the state as different factions. The answer is something they find interesting and significant pockets of action, 58 00:06:53,710 --> 00:07:02,000 which for them was evidence of the kind of searching and body looks to a chart which was kind of in the process of being created. 59 00:07:02,000 --> 00:07:09,970 And that year, they also established figures like Publishing House to which they continue to put out because in subsequent years, 60 00:07:09,970 --> 00:07:16,360 in terms of really interesting thought and approaches to actions which once again demonstrate that 61 00:07:16,360 --> 00:07:22,840 there were some huge cultural resources that were available and they kind of mobilised towards them. 62 00:07:22,840 --> 00:07:30,140 And that kind of sounds like a cool place. So I think that's enough on the background. 63 00:07:30,140 --> 00:07:34,930 Then there might be some questions to talk about the politics of interest, 64 00:07:34,930 --> 00:07:42,370 but I'll turn now to some of the things you asked and talking a little bit more about motifs. 65 00:07:42,370 --> 00:07:49,640 And we're going to I'm going to try to explain that. 66 00:07:49,640 --> 00:08:04,190 Look and see, that's what. 67 00:08:04,190 --> 00:08:07,580 I hope you can see that and say, hey, 68 00:08:07,580 --> 00:08:18,350 we have some images produced by American flag picked him two examples of the idea of the 69 00:08:18,350 --> 00:08:26,850 male masculinity and thinks there might be of things to make this but but not down. 70 00:08:26,850 --> 00:08:30,890 He suggested that the physical vitality, 71 00:08:30,890 --> 00:08:39,800 strength and discipline that had been evident in kind of ancient history and been suppressed 72 00:08:39,800 --> 00:08:45,560 by the Queen of Hearts and Environmental Conditions to the extent that this kind of relating, 73 00:08:45,560 --> 00:09:00,410 to instance, could be cultivated again and use them in the kind of science, extend that self-determination and working towards design future. 74 00:09:00,410 --> 00:09:09,660 And this idea of like if I might slow down and kind of muscle 18 months been approaching just enough exercises. 75 00:09:09,660 --> 00:09:15,440 That was also a very present feature in the classical music school assignments. 76 00:09:15,440 --> 00:09:20,300 So the companies I find examples of that can really him. 77 00:09:20,300 --> 00:09:27,350 So he on the left hand side firms, maybe even a couple that actually went in front of the computer, 78 00:09:27,350 --> 00:09:35,150 which was the collaboration and associated calms them enough to connect with various Thomson. 79 00:09:35,150 --> 00:09:41,060 And he set out to create some examples of some language. 80 00:09:41,060 --> 00:09:44,870 First, that he sort of tapped into something books and movies, too. 81 00:09:44,870 --> 00:09:49,760 So he thinks that you could use a number of illustrations. 82 00:09:49,760 --> 00:09:57,050 The company extend its policy, and the book was really smart and given assignments press. 83 00:09:57,050 --> 00:10:08,960 You had a lot of good leadership and some 1000 terms about something that he emphasises his firm, his muscular strength. 84 00:10:08,960 --> 00:10:12,500 And also that roughly compelled at the expense of mortality. 85 00:10:12,500 --> 00:10:21,320 So there's repeated descriptions of something that's going through do comparisons with his schemes for use vs. bullet. 86 00:10:21,320 --> 00:10:28,010 And it's kind of the rustic feel that makes one of his moments in his own company 87 00:10:28,010 --> 00:10:32,780 and space and really doesn't focus so much on his subjective encounters, 88 00:10:32,780 --> 00:10:44,090 but instead shows him third and sorry two times you like and kind of demonstrating certain kinds of problematic events and that sort of system. 89 00:10:44,090 --> 00:10:48,390 And as you can see, he's hosting the line with his bare hands. 90 00:10:48,390 --> 00:10:54,200 Speaking of kind of how come up with some physical activity? 91 00:10:54,200 --> 00:10:57,890 That's why some things come to these later times. 92 00:10:57,890 --> 00:11:07,490 The product is another slippery since 1916 as producing illustrations for company time translation of the Bible into German. 93 00:11:07,490 --> 00:11:15,630 And this comes from the story of Medicine's pressing for toughness and my son something. 94 00:11:15,630 --> 00:11:22,700 This medicine is extremely muscular and you have to kind of look at Typekit in the 95 00:11:22,700 --> 00:11:30,290 sense of this comes as a couple of other little pieces of this image of Moses fasted, 96 00:11:30,290 --> 00:11:37,280 which is the crazy. Now you can see he's very close friends or seated fighting clothing, 97 00:11:37,280 --> 00:11:46,220 which is complemented by various accessories, including something that feels so much like peace and strength. 98 00:11:46,220 --> 00:11:58,130 And Ali, Yes, of 20th century took a number of research trips to Palestine and purchased items of clothing, jewellery in markets and pictures, 99 00:11:58,130 --> 00:12:02,870 and got things packed with him and family where he dressed up models in what and kind of 100 00:12:02,870 --> 00:12:09,860 suggested what's the source of what else may feel kind of foreign to most you can think of. 101 00:12:09,860 --> 00:12:20,510 It's gone. And for him, these became some of the symbols of this kind of intimate exercise of something kind of completely mysterious. 102 00:12:20,510 --> 00:12:26,360 So he has been mostly wearing this kind of typical clothing and accessories. 103 00:12:26,360 --> 00:12:34,880 The other notable feature I spotted is that this mechanism of this face is kind of similar to seasonal vaccines. 104 00:12:34,880 --> 00:12:48,590 I mean, people, the every kind of stylised, dark and fluid pointing being so often portrayed that the cult figures for angels have had some space. 105 00:12:48,590 --> 00:12:52,880 And I think there's a couple of things that happen in the streets of some the Sun. 106 00:12:52,880 --> 00:13:03,450 The story we first have to be kind of preaching of a kind of muscularity in general within the political process by placing a person's face in those. 107 00:13:03,450 --> 00:13:16,150 Well, there's an immediate link being drawn between this difficult past and kind of slowly paradigm sensibility and the kind of science. 108 00:13:16,150 --> 00:13:25,480 So at this kind of relationship being drawn between the political past and the science that hasn't with the sense of urgency of the current situation. 109 00:13:25,480 --> 00:13:34,610 This is why this community. To turn to this second image, also in less than two weeks, 110 00:13:34,610 --> 00:13:43,930 we have seen a painting by the WHO believed he wasn't active in any kind of self-identifying as his own needs, 111 00:13:43,930 --> 00:13:50,070 but he must meet socially with the science community. 112 00:13:50,070 --> 00:13:54,380 Los Angeles was a friend of his friends as well. 113 00:13:54,380 --> 00:13:58,070 And he interrupted lots of various meetings, including this one, 114 00:13:58,070 --> 00:14:09,380 and ask him to send to the Pentagon unless he has some kind of poor quality reproduction of the painting has been lost. 115 00:14:09,380 --> 00:14:17,780 Then it was agreed to meet in two or three metres tall and have 3000 cousins and the dark past that was the bottom left. 116 00:14:17,780 --> 00:14:23,670 That would have been a kind of deep blue representation of the body of water. 117 00:14:23,670 --> 00:14:32,930 And in the image that we have found harmony after the expulsion from paradise, walking towards this body of water and placing his left hand, 118 00:14:32,930 --> 00:14:40,130 perhaps to the horizons beyond unnecessarily helping clean up with some Typekit its age. 119 00:14:40,130 --> 00:14:46,580 Unlike some well-known Christian depictions of the explosion that Adam and Eve not Sentosa, 120 00:14:46,580 --> 00:14:57,860 the longtime glitz of expressing the kind of saying about the conditions that stand tall and straight looking head and like millions and drawings, 121 00:14:57,860 --> 00:15:04,400 we have advanced a kind of paradigm with this grim muscularity to slaps on the right hand side, 122 00:15:04,400 --> 00:15:10,740 which was a study for this thinking that shows a little bit more detail of the kind of sickness inside his neck. 123 00:15:10,740 --> 00:15:21,020 And so he's not significant. I think to him, as well as having the strength of muscularity, is the contrast between Adam's figure. 124 00:15:21,020 --> 00:15:31,410 And he's and I haven't found any examples of where the weaknesses of women sometimes being painted with fortune with the same degree of muscularity, 125 00:15:31,410 --> 00:15:39,560 testimony Simmons. This is quite typical of depictions of women who see something so masculine as being quite light, 126 00:15:39,560 --> 00:15:43,850 feminine, capacious with them kind of non-threatening. 127 00:15:43,850 --> 00:15:51,890 Seen some of the sense that you might talk from cancer coming back to the kind of centre things in a little while. 128 00:15:51,890 --> 00:15:58,580 But for the moment, I just want to say a few examples of some of the different models of rage which 129 00:15:58,580 --> 00:16:04,010 were exhibited or published in conjunction with these images of kind of masculine, 130 00:16:04,010 --> 00:16:15,900 youthful vitality. So we have here a few paintings from the series produced by the artist who was a 131 00:16:15,900 --> 00:16:20,900 little bit older and not socially integrated to the community in the same way. 132 00:16:20,900 --> 00:16:28,840 So that was an evidence statement that was repeatedly to in their publications. 133 00:16:28,840 --> 00:16:37,560 And it seems to them to be full take place inside the house and some of the buildings. 134 00:16:37,560 --> 00:16:48,690 And typically, it shows kind of relatively dark and kind of gloomy internal spaces, which are often kind of contrasted to snatches of bright colours. 135 00:16:48,690 --> 00:16:51,690 The grassy place goes to the windows, 136 00:16:51,690 --> 00:17:00,000 which kind of set kind of poetry of the paintings and such as an investment painting snap not first light from the outside. 137 00:17:00,000 --> 00:17:06,420 Some of the residents of these houses are always kind of separated from that kind of frantic sunlight, 138 00:17:06,420 --> 00:17:10,410 and they're instead portrayed within these spaces, 139 00:17:10,410 --> 00:17:16,870 typically with kind of their bodies hunched over their faces, sometimes on the types of paintings that we have here. 140 00:17:16,870 --> 00:17:19,440 Some typical series pastimes, 141 00:17:19,440 --> 00:17:30,640 like when when he comes out in the world and really kind of exhibits some things looks kind of suffering loneliness, poor health coldness. 142 00:17:30,640 --> 00:17:35,700 And this kind of portrays a picture of this town. 143 00:17:35,700 --> 00:17:41,930 This community is suffering through some kind of an uncomfortable form of existence. 144 00:17:41,930 --> 00:17:45,830 I'm hearing a couple more examples from the series, 145 00:17:45,830 --> 00:17:53,870 which seems very much mostly to do with this religious practise in Bittrex Global, on the right and on the left. 146 00:17:53,870 --> 00:18:02,420 The most famous image from the series, which is kind of a relatively young man and his hair is what his face kind of 147 00:18:02,420 --> 00:18:07,800 seems to be this kind of young or middle-aged man sitting next to a stool, 148 00:18:07,800 --> 00:18:14,300 which means opponents in the field and victims families and teachers little practise. 149 00:18:14,300 --> 00:18:22,730 And the title of this painting listening to old people sounds to me has a couple of residents resonances. 150 00:18:22,730 --> 00:18:30,080 On the one hand, it's a gesture to explain the needs of security people, but it's also, I think, 151 00:18:30,080 --> 00:18:36,230 describes the bodily condition that she shares with the other members of the community. 152 00:18:36,230 --> 00:18:43,310 And I think this is crucial. It's not just the elderly members of the community in Israel's paintings who 153 00:18:43,310 --> 00:18:48,140 exhibit some of the physical frailties associated with those being hunched over, 154 00:18:48,140 --> 00:18:53,540 looking through and so forth. It's also younger and younger, many. 155 00:18:53,540 --> 00:19:02,180 And so I think the kind of association of premature sages this country extends across the whole group and begins to really 156 00:19:02,180 --> 00:19:12,810 associate pixelate existence for life in these types of Jewish communities and as somehow kind of physically compromising, 157 00:19:12,810 --> 00:19:17,810 especially when these marriages are set in contrast to the kind of useful fatalities the 158 00:19:17,810 --> 00:19:25,160 typical figures of the paradigms $17 billion to be a strong situation for six months, 159 00:19:25,160 --> 00:19:31,060 which can come into play to other forms of bodily frailty. 160 00:19:31,060 --> 00:19:40,510 To turn now to a few examples of paintings and drawings, which takes on trust within a single frame of the individuals, 161 00:19:40,510 --> 00:19:47,050 and we have to see great moments even increase confidence that Science Congress can produce. 162 00:19:47,050 --> 00:19:55,060 Finally, sometimes its forms one of the momentous images that with the same composition of structures, 163 00:19:55,060 --> 00:20:02,710 so intelligence images on the bottom left hand corner. We have an old man, Representative Professor Clay, 164 00:20:02,710 --> 00:20:09,370 typically with within the this with the same sound turned off in this kind of 165 00:20:09,370 --> 00:20:15,600 stuff coming round him and Sullivan circling Fox Network in the coming days, 166 00:20:15,600 --> 00:20:18,250 representing some. 167 00:20:18,250 --> 00:20:29,470 And so you have to present some images from the series to exotic representatives and contrasted to very simple of the science fiction and these poor 168 00:20:29,470 --> 00:20:39,730 people that they have been writing songs and then some other indication of something that represented this that is kind of silenced for future. 169 00:20:39,730 --> 00:20:44,170 We have a small speaker walking into the distance with cattle, 170 00:20:44,170 --> 00:20:51,900 and it's clear that this figures splitting is much broader and stronger than this man in the bottom left hand corner. 171 00:20:51,900 --> 00:21:02,400 And he was in the bottom left. He seems unwilling or unable to find discuss to the future despite being punched in the southeast. 172 00:21:02,400 --> 00:21:09,570 So just to share a few of the images from this series, we have been enjoying my smile. 173 00:21:09,570 --> 00:21:10,730 And despite being so, 174 00:21:10,730 --> 00:21:22,630 the science is again kind of composition made from the people on the right hand side of the piece that he has to say sometimes summit. 175 00:21:22,630 --> 00:21:29,560 In the distance on the right, we have the Old City of Jerusalem on a hill and in front of that, 176 00:21:29,560 --> 00:21:35,380 that's a great concern to use these kind of physical vitality incidents, 177 00:21:35,380 --> 00:21:42,670 such as the kind of smart contracts to assign static and deep amongst the green Panopto. 178 00:21:42,670 --> 00:21:50,170 You can see there's one young man passing settlements and exhibits the same kind of typical goodness and less 179 00:21:50,170 --> 00:22:00,970 nasty you seen in drawings and with him on a group of women from team dancing together like you have to go along. 180 00:22:00,970 --> 00:22:14,200 Sometimes things get moving on a kind of peaceful exuberance and bodily nature to contrast to think of, as well as a consultant to the same future. 181 00:22:14,200 --> 00:22:19,570 And just briefly, in last one from this moment where he said if he saw muscular things, 182 00:22:19,570 --> 00:22:27,920 we just have the simple fact doing science on dispersants, on how to be sensitive to the suffering, 183 00:22:27,920 --> 00:22:36,040 the circular conversation we started to Dark Precipice and the helix towards the air with his Teflon from his own students 184 00:22:36,040 --> 00:22:49,040 coming around in front of his parents and Sphinx seats offering two rounds with Jewish communities separated from government. 185 00:22:49,040 --> 00:22:59,250 And to turn now to another painting, which puts differently aged men and women improve conjunction of contrast with one another. 186 00:22:59,250 --> 00:23:10,890 And then this is another painting study from the painting series like in and which showed the two figures looking towards the 187 00:23:10,890 --> 00:23:21,500 40th water as the pale white band in the background of this picture and thinking indicates some kind of body of water simple, 188 00:23:21,500 --> 00:23:26,180 which in this case is going to be visible to the penis as well. 189 00:23:26,180 --> 00:23:39,260 And the group of men and women in this instance organised into three distinct men to approach each Clemente to the water horizon, 190 00:23:39,260 --> 00:23:46,820 and that's the closest to us as that means we have three elder figures. 191 00:23:46,820 --> 00:23:53,780 He's 40, so he's facing two insults towards the side and two men and women. 192 00:23:53,780 --> 00:24:06,290 On the other side of the different kind of closer to the water with younger men and women whose bodies tend towards the water horizon and the 193 00:24:06,290 --> 00:24:18,290 sadness which you can quite see the closest to the water still found as a young child whose face is visible just beneath the rice and trees, 194 00:24:18,290 --> 00:24:26,440 and he's the kind of most peaceful member of this community is an accessory to the. 195 00:24:26,440 --> 00:24:34,670 And then juxtaposing many different ages, as I mentioned before, the lighting, 196 00:24:34,670 --> 00:24:39,670 serious paintings and who gets what I think is quite this is the interpretation of this image, 197 00:24:39,670 --> 00:24:48,370 which suggests some of the ways that paintings like this were some kind of things found in the science community. 198 00:24:48,370 --> 00:24:56,730 So I'm going to say this nonsense. And some not to this fast, this is just a few studies. 199 00:24:56,730 --> 00:25:07,310 So there's a bit more detail that needs paint to the kind of page related quality limitations on this and then. 200 00:25:07,310 --> 00:25:13,240 Yes, he comes back to Visa. He does a few things men and women as contemporary, 201 00:25:13,240 --> 00:25:19,810 but rather as representatives of different moments with history and kind of use this 202 00:25:19,810 --> 00:25:24,190 scene as kind of the cross-section of Jewish history as intense as you can see, 203 00:25:24,190 --> 00:25:30,460 Chris. These people are the entire Jewish people, and this evening is its entire history. 204 00:25:30,460 --> 00:25:36,790 And so he off as a kind of systematic reflection on some of the different men and women in this painting. 205 00:25:36,790 --> 00:25:44,690 And to kind of expound upon the position of history and bodily condition without any treatment of 206 00:25:44,690 --> 00:25:53,910 conditions represents sort of said to examples of that the nice to the man in the far right side. 207 00:25:53,910 --> 00:25:58,080 I get the sense with his elbows resting on his legs, 208 00:25:58,080 --> 00:26:05,220 he's expected to be somewhat submissive motif whose face is blinded him to the entire course of his fate. 209 00:26:05,220 --> 00:26:10,140 He expects everything from God's hand, his hands to finally practise only once. 210 00:26:10,140 --> 00:26:17,340 I mean, you can't say, Oh, the man, he's been associated on multiple levels with. 211 00:26:17,340 --> 00:26:25,410 That kind of pious inactivity suggests in his analysis and does not have a role in this moment. 212 00:26:25,410 --> 00:26:28,890 But it's representative of the kind of bygone era when in reality, 213 00:26:28,890 --> 00:26:37,590 it is not based on guns and the kind of 1950 old man's hands and kind of showed the kind of multiple weapons that he 214 00:26:37,590 --> 00:26:47,970 uses to draw this association that functions this man's hands on equal to find its act and build the science teacher. 215 00:26:47,970 --> 00:26:52,050 Not because this man is old. His hands don't have the same strength. 216 00:26:52,050 --> 00:26:57,130 This is the kind of younger people in this image to cross the street to with his hands. 217 00:26:57,130 --> 00:26:59,830 That goes because he uses the to. 218 00:26:59,830 --> 00:27:08,580 This is the kind of blurring of the lines between paint, and it's kind of primitive inactivity and inseparable, I think, in his account. 219 00:27:08,580 --> 00:27:13,140 It's going to take a different contrast. We have the man next to him. 220 00:27:13,140 --> 00:27:20,040 He's younger and get the sense that this man young demonstrates both his frequent gazing 221 00:27:20,040 --> 00:27:29,010 sensibilities to finance to music and struggles to see freedom and strength feature. 222 00:27:29,010 --> 00:27:32,880 And so this man serves as a kind of cynical counterpart to the old man, he says. 223 00:27:32,880 --> 00:27:40,730 Opposite embraces his physical ability and his kind of FaceTime to him to work towards the future. 224 00:27:40,730 --> 00:27:45,990 And I think this is quite difficult for them. Sensed encountering this community. 225 00:27:45,990 --> 00:27:57,350 Some Zionist account was a movement between this period and this moment, as it was to the kind of youths who need to find some kind of trust. 226 00:27:57,350 --> 00:28:04,760 Trappings of older age looks like typical of mysteries of history. 227 00:28:04,760 --> 00:28:13,490 And so I think that perhaps much of what I have set up until this point is that it is broadly similar insofar as it is 228 00:28:13,490 --> 00:28:25,670 a common trip to root motifs associated with science activism and the science teacher within biblical ancient church, 229 00:28:25,670 --> 00:28:32,570 and to find new paradigms for Zionism within and chapters of Jewish history. 230 00:28:32,570 --> 00:28:43,730 And in so doing, to kind of skip over the course of history is not necessarily fostering paradigms and kind of what's useful for science enterprise. 231 00:28:43,730 --> 00:28:48,920 And despite this, perhaps being a kind of familiar motive in a broader sense, 232 00:28:48,920 --> 00:28:58,850 I like to draw attention to some of the specifics of these faiths specific articulation, which I think actually is quite interesting. 233 00:28:58,850 --> 00:29:07,780 And so what we kind of have is a movement, some usefulness in the kind of biblical period to creativeness and look symbolic 234 00:29:07,780 --> 00:29:15,500 business in the Islamic period with a return to usefulness in design and exciting, 235 00:29:15,500 --> 00:29:21,560 ultimately presents old age as some kind of aberration for a generation from the 236 00:29:21,560 --> 00:29:27,570 kind of need to do to build a system that exhibited some kind of initially from. 237 00:29:27,570 --> 00:29:32,870 And I would things as something that can be overcome or resistant. 238 00:29:32,870 --> 00:29:41,540 And I think speaks to the kind of good design and development such as gymnastic societies and other enterprises to try 239 00:29:41,540 --> 00:29:50,090 and cast off the all these premature age related physical condition for disability related conditions in this community, 240 00:29:50,090 --> 00:29:55,010 which I think so cleanses them seised upon in antisemitic discourse. 241 00:29:55,010 --> 00:30:01,910 So nature's kind of old age is categorised with these qualities that kind of set forth in design. 242 00:30:01,910 --> 00:30:06,920 So self creation, creation. But I mean, 243 00:30:06,920 --> 00:30:17,720 one of the real questions that we're not its own history is moving from a distance to use once again and is what the relationship is to the 244 00:30:17,720 --> 00:30:29,120 individual experiencing things or the ageing process and what it means for which individuals in the present moment for these communities, 245 00:30:29,120 --> 00:30:36,470 at which individuals were invited to participate in this kind of useful activism and whether this kind 246 00:30:36,470 --> 00:30:45,050 of symbolic language was constructed at the expense of the involvement of some members of the community. 247 00:30:45,050 --> 00:30:54,650 And so I have to kind of take on questions relating to the conceive of proxy enforcement, founding members of the community. 248 00:30:54,650 --> 00:31:05,600 And secondly about the involvement of when I was in SAC Age related some of the ageing process with different nations entities to have this kind 249 00:31:05,600 --> 00:31:15,140 of knocked on to the male paradigms that we've seen today and how much they were kind of interesting to participate in this kind of logic. 250 00:31:15,140 --> 00:31:24,530 And so I'm going to think about these two questions relating to older people and women disbursements, too, and to critics or scientists. 251 00:31:24,530 --> 00:31:29,780 And then it's going to be time to see how that's great. 252 00:31:29,780 --> 00:31:44,300 So the first question is another thing to go through, and it shows expression of things man, use a paradigmatic life stages. 253 00:31:44,300 --> 00:31:51,890 And so we see this figure means from left to right across the ages of kind of teenager 254 00:31:51,890 --> 00:32:00,770 to very young peacefulness into a more mature adult use sense and internal things, 255 00:32:00,770 --> 00:32:08,510 so to speak on the left is lying on the ground in some kind of forest to relax palms facing up 256 00:32:08,510 --> 00:32:15,890 to the sky as a tree is a person and his body is kind of sliding in to the greenery around him. 257 00:32:15,890 --> 00:32:20,450 And I think quite significantly, he is also quite androgynous. 258 00:32:20,450 --> 00:32:28,440 He hasn't yet reached sexual maturity. And in contrast, the middle class has reached sex and charity, 259 00:32:28,440 --> 00:32:35,240 which is accepted in the very kind of familiar visual language with goodness and muscularity. 260 00:32:35,240 --> 00:32:41,000 This has made it clear some kind of composition of this image that wears a man's. 261 00:32:41,000 --> 00:32:47,080 He really stands out in sharp contrast to the plain white background behind me. 262 00:32:47,080 --> 00:32:53,480 And the way that he has positioned, and it does nothing to create his grace and strength. 263 00:32:53,480 --> 00:33:03,940 And I think in this kind of self-defensive case, he's also in quite strong contrast to relax and quite vulnerable position to take on the left. 264 00:33:03,940 --> 00:33:09,930 And so that these images show is the same man in his phone range. 265 00:33:09,930 --> 00:33:19,060 He's now returned to the ground. His has now gone white and this become much narrower in his body and his torso on his computer skills. 266 00:33:19,060 --> 00:33:26,090 But his next to the phone is in front of him. And I'm with the Sun setting some of the setting with the background. 267 00:33:26,090 --> 00:33:31,780 And it seems like it's like maybe 20 minutes and. 268 00:33:31,780 --> 00:33:41,630 And I mean, this kind of account of the ageing process is very linear, individual strength is not in good standing. 269 00:33:41,630 --> 00:33:48,110 Curious tension with the kind of back and forth of different agent entities illustrated of 270 00:33:48,110 --> 00:33:53,780 the Jewish people or community as a whole across history that is kind of just mentioned. 271 00:33:53,780 --> 00:33:58,850 And it really, I wonder that's the kind of thing you have community. 272 00:33:58,850 --> 00:34:02,270 What role is that this figure has? 273 00:34:02,270 --> 00:34:11,240 And it's clear that the second essential image tethers to come comforting ideas about Zionist activism in the future. 274 00:34:11,240 --> 00:34:17,540 And even though I think there's also a space for older individuals to be kind of productively into 275 00:34:17,540 --> 00:34:26,180 past years of Jewish history to kind of contribute to this term's historical process and that design, 276 00:34:26,180 --> 00:34:33,440 this community can present themselves as the pinnacle of. But I don't really see rooms with elderly figures, 277 00:34:33,440 --> 00:34:41,420 such as the one who might actually kind of sit within the Zionist movement of history and to the community in person. 278 00:34:41,420 --> 00:34:49,520 So I think in many ways, figures on the race have kind of written out of them out of the present moment, 279 00:34:49,520 --> 00:34:52,280 which is kind obvious in some ways, kind of troubling. 280 00:34:52,280 --> 00:35:00,970 And also, I don't know, I think to me makes the movement between collective and individual stand in some degree, a kind of uncomfortable tension. 281 00:35:00,970 --> 00:35:04,910 And this image also throws up with the movement from the kind of androgynous 282 00:35:04,910 --> 00:35:09,770 youth on the left into the kind of gay men set to a charity in the middle. 283 00:35:09,770 --> 00:35:15,950 Actually, the questions about what sexual maturity might like to women and whether we 284 00:35:15,950 --> 00:35:21,740 have seen the equivalence of this kind of threat of COVID 19 in the middle. 285 00:35:21,740 --> 00:35:31,550 And so I'm going to share another conflict now, and she's going back to Lillian, which is the three stages of how romantic or sex encounter. 286 00:35:31,550 --> 00:35:36,340 And then I pull this one by one and examine a little bit more detail. 287 00:35:36,340 --> 00:35:49,070 That is a kind of narrative that means some kind of chaste and to silence embrace on the left and more active in counterintelligence terms, 288 00:35:49,070 --> 00:35:53,930 the kind of doctor sessions which will come back to you in the moment. 289 00:35:53,930 --> 00:36:01,790 So we have here and typically kind of muscular male figure standing some distance from 290 00:36:01,790 --> 00:36:10,940 his companion who has they can kind of difficult to maintain her of physical features, 291 00:36:10,940 --> 00:36:20,640 a useful for many I things that we see in this nation's second story. 292 00:36:20,640 --> 00:36:26,510 The two are no longer kind of naked. They don't have the static kinds of all this kind of squeaks, 293 00:36:26,510 --> 00:36:35,840 snap jeans and wearing some of the kind of typical exotic cat names that I mentioned are typical striations. 294 00:36:35,840 --> 00:36:42,030 Now they have clean jewellery, and they're also encased in a much more passionate difference. 295 00:36:42,030 --> 00:36:52,550 And I think their first sexual encounter is kind of neat, particularly claims and not terribly subtle found image recently and positions around them. 296 00:36:52,550 --> 00:36:58,790 So in the foreground, we have an for plus and smoke free. 297 00:36:58,790 --> 00:37:08,320 There's no sense in distance. And I think kind points towards the women's fatality, the forthcoming sexual relationship. 298 00:37:08,320 --> 00:37:14,120 And does that suggest something of the kind of trend? 299 00:37:14,120 --> 00:37:25,310 So you see some snow in the foreground and it's kind of two fallen from his fight with his partner against nature statute. 300 00:37:25,310 --> 00:37:36,500 Governing this occasion, I presume that consent is not in motion for him to going back to the which is going to happen. 301 00:37:36,500 --> 00:37:47,280 And I think for me, this kind of charges the first pair of images with a real sense of dread, and it's a kind of terribly ominous. 302 00:37:47,280 --> 00:37:50,970 And I don't know. 303 00:37:50,970 --> 00:38:00,200 I don't want to kind of read out from this kind of conclusions about 10:48am conclusions, Tim's approach to feminine sexuality. 304 00:38:00,200 --> 00:38:12,410 But I do think that as this kind of choice of image does pose some questions to looking for kind of straightforward female equivalents to male 305 00:38:12,410 --> 00:38:21,770 paradigms and things say that you see kind of occasionally suggesting that the male muscles you find space equivalent in the kind of subtle young, 306 00:38:21,770 --> 00:38:25,290 healthy women that I think the kind of, you know, 307 00:38:25,290 --> 00:38:37,220 universal celebrations is male muscularity and vitality doesn't quite have them a straightforward parallel in these images of usefulness. 308 00:38:37,220 --> 00:38:45,260 When we have the intrusion of these kind of honest tones and perhaps kind of bracketing or nuancing suggestions of 309 00:38:45,260 --> 00:38:53,270 them as kind of seeming sensuality for the pursuit of kind of sexual satisfaction from the possibilities for women. 310 00:38:53,270 --> 00:39:02,780 And so I think something just kind of points to more broadly is the necessity when thinking about ideas of age and gender. 311 00:39:02,780 --> 00:39:12,860 Thinking about how these paradigms must onto men and women differently is how going to commitments, for instance, towards, you know, 312 00:39:12,860 --> 00:39:19,730 ideas of sexuality or moral things is that must know that women in pursuit of kind of sexual 313 00:39:19,730 --> 00:39:26,240 satisfaction for whatever it is and that these kind of good ideas related things like quality, 314 00:39:26,240 --> 00:39:31,490 seeking to interfere in the kind of gendered constructions of things. 315 00:39:31,490 --> 00:39:43,040 And then we can also open this up to broader questions about how these paradigms change from motivation to certain kind of ideals. 316 00:39:43,040 --> 00:39:52,430 And how can they be kind of exclusions and people, and not just to age related reasons for those motivated reasons unable to kind of retain 317 00:39:52,430 --> 00:40:00,270 paradigms of kind of sexual activity with them that we see in some of the other intersections? 318 00:40:00,270 --> 00:40:06,930 And since I'm conscious of the prime time getting on, so I think I to talk about this too much more, 319 00:40:06,930 --> 00:40:13,200 but just waiting to gesture to have this place in two minds go to predict which really tries to think about 320 00:40:13,200 --> 00:40:20,430 how race and gender are used to articulate not only kind of good ideas used by the science community, 321 00:40:20,430 --> 00:40:25,770 but how they also intersect with other ideas relating to sexuality and so forth, 322 00:40:25,770 --> 00:40:33,480 and how this a kind of mutual interplay between the social commitments of the Greeks and embrace of the broad themes that 323 00:40:33,480 --> 00:40:40,470 are shared across different science communities and how they give a particular kind of unique vision of post-Brexit. 324 00:40:40,470 --> 00:40:47,220 No need to be difficult past the chapters of history and kind of, say, the science teacher. 325 00:40:47,220 --> 00:40:52,950 So I just can't conclude with the acknowledgement that, of course, in many ways, 326 00:40:52,950 --> 00:41:00,780 it's not surprising that increases the primary intellectuals and artists might build a picture of the kind of 327 00:41:00,780 --> 00:41:09,440 Zionist movement and design its future that wasn't necessarily hospitable to only individuals or to women. 328 00:41:09,440 --> 00:41:13,200 But what I would like to suggest is that this kind of narrative analysis, 329 00:41:13,200 --> 00:41:20,310 which uncovers some of these kind of structural issues relating to his personal views pushed out of this moment in 330 00:41:20,310 --> 00:41:29,070 history and also kind of provides a set of tools to fix a specific and you into this community to express them, 331 00:41:29,070 --> 00:41:34,800 express their commitment to Zionism and the kind of ideas about the relationship between 332 00:41:34,800 --> 00:41:41,280 the past and the future relationship between the individual and the collective. 333 00:41:41,280 --> 00:41:47,310 So I think that's it for me. Thanks very much for having me, and I'm looking forward to your questions and comments. 334 00:41:47,310 --> 00:41:55,140 And I will say that I'm also very happy to send you these images again left in the summer in a little bit more detail. 335 00:41:55,140 --> 00:42:02,610 Thanks very much. Right. Thank you very much for a really, really interesting presentation. 336 00:42:02,610 --> 00:42:07,050 I have a million questions for you. I'm going to start with maybe just one or two I would. 337 00:42:07,050 --> 00:42:11,880 Before I do, I think I would request that anyone who does have a question to please Typekit in the Q&A, 338 00:42:11,880 --> 00:42:18,780 Panopto and Ya'akov will publish it or outlandish it up. It just struck me that the painting alone in the world, I mean, 339 00:42:18,780 --> 00:42:25,650 a lot of this the age stuff is unfortunately has a very biting irony for me at this stage in my life. 340 00:42:25,650 --> 00:42:27,600 But the alone in the world is how I feel. 341 00:42:27,600 --> 00:42:34,410 Every time I try to open Microsoft Teams, I got to tell you, but I had a I had a more serious kind of observation. 342 00:42:34,410 --> 00:42:41,970 I suppose the first the first painting, the million, they're not paintings, but, you know, sketches or whatever that you showed at the beginning. 343 00:42:41,970 --> 00:42:47,060 There's a certain. Well, they reminded me very much. 344 00:42:47,060 --> 00:42:55,400 I mean, obviously, because they're in the same style of these kind of art nouveau. You can steal sketches, especially the Aubrey Beardsley salami. 345 00:42:55,400 --> 00:43:02,550 But it it seemed to me that there's a complete turning its on its head of kind of roles and gender roles. 346 00:43:02,550 --> 00:43:04,490 I mean, I think of the art nouveau artists. 347 00:43:04,490 --> 00:43:13,370 You know, it's kind of they're kind of celebrating masculine femininity, and this seems to actually push that down a little bit. 348 00:43:13,370 --> 00:43:18,770 And I suspect there's a paradox here, and the paradox lies in Max Nordahl and degeneration, 349 00:43:18,770 --> 00:43:23,840 whereas kind of the art nouveau artists, we're very excited about being degenerate. 350 00:43:23,840 --> 00:43:28,550 The Jews of the Zionists, we're trying to push it down. And I think that's so. 351 00:43:28,550 --> 00:43:33,470 So I think that maybe you could comment and a little bit on that before I just talked myself into a corner, 352 00:43:33,470 --> 00:43:38,840 but it just struck me as very, very interesting. Thanks, Peter. 353 00:43:38,840 --> 00:43:46,290 Yes, absolutely. There are loads of them, really, from similarities between Indians and Pakistanis. 354 00:43:46,290 --> 00:43:50,000 Even so, Fox and not just the style of these images, 355 00:43:50,000 --> 00:43:57,050 but also you know them with an exquisite kind of terms, but place borders to accompanying illustrations. 356 00:43:57,050 --> 00:44:01,250 So he is absolutely rooted in these kind of scientific communities. 357 00:44:01,250 --> 00:44:05,130 He also was active in them before he became kind of involved in Zionism. 358 00:44:05,130 --> 00:44:09,570 So yeah, absolutely. He's really working out of that to the extent. 359 00:44:09,570 --> 00:44:18,620 And yeah, I really like your observation about this kind of turning the idea of such a gender on its head. 360 00:44:18,620 --> 00:44:27,020 And I think this is one of the citizens, something I kind of see in analysis opinions where in particular people can. 361 00:44:27,020 --> 00:44:35,180 I think that sometimes when you're trying to look for pictures of kind of sexual liberation amongst the men and women you to fix and you know, 362 00:44:35,180 --> 00:44:42,180 he could do so much work that it is easy to pull out a few examples of what might look like a really liberated feminine sexuality. 363 00:44:42,180 --> 00:44:47,600 A kind of casting off the force were kind of norms and expectations. 364 00:44:47,600 --> 00:44:56,960 But at the same time, I often do see a parallel intrusion of a desire to really conform to kind of maybe more bourgeois norms of sexuality, 365 00:44:56,960 --> 00:45:02,090 like the kind of punishment of this women in distress trifle partner who seems to 366 00:45:02,090 --> 00:45:06,920 be kind of punished with death for her pursuit of kind of sexual satisfaction. 367 00:45:06,920 --> 00:45:15,410 So I think that really is the kind of a person who comes after kind of the kind of anti bourgeois and the as well. 368 00:45:15,410 --> 00:45:20,000 And when it comes to gender roles within the movement. And I mean, certainly seems to me about it, 369 00:45:20,000 --> 00:45:29,510 certainly every example of the kind of liberated women we might find an instance of this where we can find a handful of articles saying women, 370 00:45:29,510 --> 00:45:32,810 your role is to be in educating the children. 371 00:45:32,810 --> 00:45:40,130 And there's an absolutely kind of an absolute flood of kind of bourgeois expectations for the perception that women have. 372 00:45:40,130 --> 00:45:45,950 I mean, I think this makes it very interesting that the sentence is made so visible in that in certain particular. 373 00:45:45,950 --> 00:45:53,330 And I think this is one of the things I'm trying to do, maybe in bringing in the language of age to help them pass what the generation, 374 00:45:53,330 --> 00:45:58,430 how it might be expressed visually is to help trying to navigate between these 375 00:45:58,430 --> 00:46:03,790 two critical of these two very different ideas that within the community. 376 00:46:03,790 --> 00:46:09,260 So so I guess I would say on top of that, though, I'm just going to push back a little bit because, 377 00:46:09,260 --> 00:46:11,540 you know, I think of the Salaman very strong my head. 378 00:46:11,540 --> 00:46:17,150 But I was also thinking while you were talking about kind of all the Klimt paintings that I can think of, they're all women. 379 00:46:17,150 --> 00:46:22,260 They're very erotic and erotic, you know, and the men kind of take a back, you know, 380 00:46:22,260 --> 00:46:28,250 a back burner role, except for maybe the Klimt that the big freeze he did on Beethoven Ninth Symphony. 381 00:46:28,250 --> 00:46:33,800 But Salome, you know, she's if you think of the Beardsley project, she's a she's a she's was not even a woman. 382 00:46:33,800 --> 00:46:37,130 She's a 60 year old girl. And, you know, historically, who knows what she wants. 383 00:46:37,130 --> 00:46:44,030 She's got the head of John the Baptist on a platter. And I don't I don't know. I think, you know, she's a very, very strong woman. 384 00:46:44,030 --> 00:46:47,180 I guess that said, that was the final comment, too, that I had one other question. 385 00:46:47,180 --> 00:46:52,100 By the way, you talked about the idea of youth and youthfulness at the very beginning and that you said, 386 00:46:52,100 --> 00:46:55,550 you know, four four four four four kind of cultural Zionist. 387 00:46:55,550 --> 00:47:01,730 This is a very strong trope, but it was for all of the Zionist groups, I would say. 388 00:47:01,730 --> 00:47:05,210 I mean, the idea of youth and I mean, certainly for for, you know, my guys later on, 389 00:47:05,210 --> 00:47:09,860 the fascists in the pro fascist Zionists, I mean, youth was what was it, you know? 390 00:47:09,860 --> 00:47:18,560 And so I suppose you could maybe talk about the idea of youth. Is it just for a few seconds in terms of all of this, you know, youth for Zionism? 391 00:47:18,560 --> 00:47:23,690 Full stop. Maybe, yes. I'm sorry. 392 00:47:23,690 --> 00:47:31,520 I mean, I think one of the things that I see in this time period is people kind of battling for who gets to be the youngest or the 393 00:47:31,520 --> 00:47:42,210 most innovative and some kind of fantastic remarks that Martin gave the writes of his partner after the Zionist Congress. 394 00:47:42,210 --> 00:47:48,610 And he said to her, You know, look, increases modernists for. The ancients are terribly scared of us. 395 00:47:48,610 --> 00:47:53,000 Friends, I guess, the same cooling 41 year old Theodore, Hansel and Vincent. 396 00:47:53,000 --> 00:47:57,590 And so I think there's a real kind of polemical slinging around of his own, 397 00:47:57,590 --> 00:48:04,730 who's kind of young who gets the kind of claims of mental health, most kind of free thinking. 398 00:48:04,730 --> 00:48:12,950 And I wonder if perhaps another kind of approach that maybe most incites is thinking about kind of like generations, 399 00:48:12,950 --> 00:48:17,630 maybe the kind of spectrum of options too imprecise and too easily mobilised, 400 00:48:17,630 --> 00:48:25,010 but thinking about it in terms of generations them to kind of be inclusive to this fact one thing. 401 00:48:25,010 --> 00:48:26,840 And I think this is one of the things that we see, 402 00:48:26,840 --> 00:48:33,080 particularly in the relationship between this young man and his community and who is a kind of position. 403 00:48:33,080 --> 00:48:41,250 Those, yes, in some ways are really inspiration, but also nevertheless a member of a kind of prior generation who they might take inspiration from. 404 00:48:41,250 --> 00:48:45,920 They are carving out a distinctive identity, something contrasting. 405 00:48:45,920 --> 00:48:51,650 So I suppose it's not just to say that usefulness is probably a useful term. 406 00:48:51,650 --> 00:48:56,840 Usefulness is a useful tool because it's so imprecise. 407 00:48:56,840 --> 00:49:03,410 And it's not just bodily claims to use for some see kind of sense of intellectual usefulness, artistic usefulness. 408 00:49:03,410 --> 00:49:05,420 And it's really just the completely first time, 409 00:49:05,420 --> 00:49:13,960 which I think gets a sense that the writing is kind of completely inconsistent or incompatible claims across different communities. 410 00:49:13,960 --> 00:49:15,770 But it's really interesting. 411 00:49:15,770 --> 00:49:23,360 I've got one question from Marcus published, and I would urge anyone who's got more questions to please, please kind of put them up there. 412 00:49:23,360 --> 00:49:27,830 Otherwise you're going to get lots of my questions or questions. I know it's interesting. 413 00:49:27,830 --> 00:49:34,910 Marcus says many thanks for your excellent presentation. Could I ask you about your scholarship on Paula Winkler, Gruber's wife? 414 00:49:34,910 --> 00:49:41,600 I would like to know if there were other notable female writers who were the wives of Zionist thinkers and were working in a similar vein, 415 00:49:41,600 --> 00:49:47,060 as exhibited by Paula. And what were the relations between Paula and those women, if any, 416 00:49:47,060 --> 00:49:55,350 could you also explain how Paula was treated by Berbers male and female contemporaries in Jerusalem at the time they lived there? 417 00:49:55,350 --> 00:49:58,820 Great. Thank you. That's not Suzanne. Not for questions. 418 00:49:58,820 --> 00:50:06,620 But then I might just pull out one or two threads in the kind of sense to keep my answer founded concise enough, 419 00:50:06,620 --> 00:50:11,180 looking back and actually talking about her first season at the time. 420 00:50:11,180 --> 00:50:15,860 And so she's having a really interesting, relatively small, 421 00:50:15,860 --> 00:50:23,540 but I think quite substantial set of contributions to this kind of cultural Zionist community. 422 00:50:23,540 --> 00:50:30,980 And she writes really powerfully about the role that women play in Zionism. 423 00:50:30,980 --> 00:50:40,670 And as I briefly touched upon a moment ago, there was also very kind of typically fond of of on notions about women who were staying in the home, 424 00:50:40,670 --> 00:50:46,520 raising children, providing the kind of domestic compliments to their husbands, 425 00:50:46,520 --> 00:50:48,450 public facing institutions, 426 00:50:48,450 --> 00:50:58,160 noting intellectual activities and what that does is going to stick to the suggestion that women's primary contributions might be in the home. 427 00:50:58,160 --> 00:51:04,240 But in contrast to others, including in contrast to Martin Draper, she doesn't kind of show these as the pale reflection, 428 00:51:04,240 --> 00:51:13,190 not the counterpart that you situate six maternal activity as really profoundly failing to create this kind of, 429 00:51:13,190 --> 00:51:18,170 I think in some ways, quietly radical account of, well, 430 00:51:18,170 --> 00:51:24,620 maternal innovation in terms of storytelling and kind of the creation of this domestic space, my sex life. 431 00:51:24,620 --> 00:51:31,220 And she also talks about the creation of these domestic spaces as not only facilitating children's education, 432 00:51:31,220 --> 00:51:36,770 but also facilitating kind of southern style discussion environments for the broader community. 433 00:51:36,770 --> 00:51:41,640 So without kind of completely breaking off the Association of Women with the domestic space, 434 00:51:41,640 --> 00:51:49,160 she nevertheless kind of gives a really powerful account of how this is a side to some kind of creativity, 435 00:51:49,160 --> 00:51:57,620 sometimes with women and in terms of other notable writers who was important. 436 00:51:57,620 --> 00:52:02,030 Now, it's not all sorts of illicit relationships going on amongst this community, 437 00:52:02,030 --> 00:52:08,000 so I would say that there are two notable female figures won't necessarily married to the men in the community, 438 00:52:08,000 --> 00:52:15,080 but we have them springs people that American families briefly in relationships with. 439 00:52:15,080 --> 00:52:20,310 Some of these males like this. And I just mentioned one of them as an example. 440 00:52:20,310 --> 00:52:24,530 Nelson had a brief kind of sexual relationship. 441 00:52:24,530 --> 00:52:30,770 Not much is known about it, but I think it's clear that they did have a relationship with a really fascinating. 442 00:52:30,770 --> 00:52:35,000 So it couldn't be a high school. He wrote under the name Bill Chrysler. 443 00:52:35,000 --> 00:52:38,290 And he was fine, as far as I understand. 444 00:52:38,290 --> 00:52:47,960 So women who participated in the kind of masochistic kind of school of poetry in this time period and like their occur, 445 00:52:47,960 --> 00:52:52,010 she she was born to a Catholic family. 446 00:52:52,010 --> 00:52:59,720 Mary's father went on to convert to Judaism after she had children with married Martin and now the rest as far as when they were students. 447 00:52:59,720 --> 00:53:05,900 And I don't think the relationship was any unnecessarily nasty that she wrote the most kind of fascinating heresy, 448 00:53:05,900 --> 00:53:11,150 which blended really subversive kind of masochistic things about them, 449 00:53:11,150 --> 00:53:17,810 sexual pains and the kinds of some, I don't know, really quite detailed in her accounts of these sexual relationships. 450 00:53:17,810 --> 00:53:25,550 And then somehow kind of seamlessly blended them into Zionist accounts of the kind of the erotic concept design, its perfection. 451 00:53:25,550 --> 00:53:31,880 And so she's, I think, an example of one of the really interesting kind of peripheral figures amongst 452 00:53:31,880 --> 00:53:36,380 the cultures on this community who was tied to some of the kind of sameness 453 00:53:36,380 --> 00:53:42,020 men and perfection of having a relationship that you can do kind of do in some 454 00:53:42,020 --> 00:53:47,300 really kind of subversive and diverse kind of creative forms of expression. 455 00:53:47,300 --> 00:53:55,040 And I should say in my kind of deliberate move away from focussing on the kind of institutionalised Zionist political activities of people. 456 00:53:55,040 --> 00:54:01,460 I mean, what? I'm trying to make room to find these interesting figures on the periphery of the community. 457 00:54:01,460 --> 00:54:07,670 So it's kind of, you know, some of the faculty and friends of kind of creative expression that was facilitated 458 00:54:07,670 --> 00:54:13,280 by the Greeks and that was kind of their for the talk cultural token here, 459 00:54:13,280 --> 00:54:16,980 I suppose. Can I have a question? 460 00:54:16,980 --> 00:54:22,070 I'll put myself in a rose. 461 00:54:22,070 --> 00:54:28,550 Thank you so much for this fascinating talk. Again, as Peter says, there's so much to discuss and also so much to comment. 462 00:54:28,550 --> 00:54:33,350 So just as a brief comment really is not a question, but more of a comment. 463 00:54:33,350 --> 00:54:41,600 It's fascinating to see to watch Lillian's images and to think about the argument that Zionism is the secularisation of Judaism. 464 00:54:41,600 --> 00:54:46,010 If this makes any sense of secularisation, then I don't understand anything to put. 465 00:54:46,010 --> 00:54:50,360 Yeah, to put heritage as Moses and said, this is not, you know, not theological. 466 00:54:50,360 --> 00:54:55,760 Is this fascinating? Also, is this image? 467 00:54:55,760 --> 00:55:08,660 How to say you can use words like picture of, you know, a female character which is extremely telling to what you were also discussing? 468 00:55:08,660 --> 00:55:16,130 My question has to do with youth, though, not with. I obviously understand not only the Zionists, 469 00:55:16,130 --> 00:55:23,690 but you know this general sense that youth as a promise of a future and breaking away from the past been, 470 00:55:23,690 --> 00:55:28,250 you know, they look forward, the old people look backwards and so forth. 471 00:55:28,250 --> 00:55:38,180 But we also must necessarily the, you know, these painters or artists included that youth is a passing. 472 00:55:38,180 --> 00:55:51,430 Faith, that all of you know, all of humanity goes through this graduate and all of those celebrated, you are youthful, they're half naked, masculine. 473 00:55:51,430 --> 00:55:55,490 I don't know how to go. Pioneers would ultimately age. 474 00:55:55,490 --> 00:56:02,600 So how did they view the idea of not not old age, but of ageing, of becoming? 475 00:56:02,600 --> 00:56:06,930 Oh yeah. Thanks. 476 00:56:06,930 --> 00:56:12,250 That's a really, really good question and something I've been thinking about enough. 477 00:56:12,250 --> 00:56:22,390 And I think they did, and I think one of the reasons they got away was not the Masters because they were only coherent as a movement for a few years. 478 00:56:22,390 --> 00:56:27,990 So there were a few of them did have children during this time period. 479 00:56:27,990 --> 00:56:32,220 They didn't have to kind of confront the ageing process. 480 00:56:32,220 --> 00:56:33,780 So one of the virtues of this thing, 481 00:56:33,780 --> 00:56:40,110 just the kind of snapshot of youthful exuberance and expression is that they didn't necessarily have to address things. 482 00:56:40,110 --> 00:56:49,260 But I think for me, I like to say to address it is one of the things that opens up the real kind of gulf between this collective and movement, 483 00:56:49,260 --> 00:56:58,200 between age groups in a nonlinear way. And then the very kind of linear process of ageing that happens to the individual and can't be halted. 484 00:56:58,200 --> 00:57:05,550 And I think that's a real kind of realm. This kind of opens up a very paradoxical element in the ageing process, 485 00:57:05,550 --> 00:57:16,320 which just goes kind of unacknowledged and a trip to some very which shows the man going through these three different stages of life. 486 00:57:16,320 --> 00:57:22,110 I think to me, the only kind of acknowledgement of the ageing process for an individuals that I 487 00:57:22,110 --> 00:57:27,960 found and people's interpretation and analysis of this image is really interesting. 488 00:57:27,960 --> 00:57:36,390 He reads it basically as a tragedy because the mind is alone, and then he contrasts it favourably with the portrait of Adam and Eve, 489 00:57:36,390 --> 00:57:42,330 which he suggests is really significant because they're not just two human beings, but they're a pair of human beings. 490 00:57:42,330 --> 00:57:51,840 So I think insofar as it is addressed and the movement towards kind of old age is somehow softened by the unfolding of new generations, 491 00:57:51,840 --> 00:57:53,520 the building of communities. 492 00:57:53,520 --> 00:58:00,530 But I still don't really see how this solves that problem because of all the happenings as a passing of the torch from one young person to another. 493 00:58:00,530 --> 00:58:07,160 It still doesn't really address what happens to the different age members of the community or the people that don't have children. 494 00:58:07,160 --> 00:58:08,760 So whatever it is, I think, 495 00:58:08,760 --> 00:58:18,350 is a kind of a copout really to just protect the kind of series of youths rather than actually acknowledging anything, for instance. 496 00:58:18,350 --> 00:58:26,480 So I'm going to kind of pick up on the youth thing just one one last time just kind of got chatting out from what Yako said. 497 00:58:26,480 --> 00:58:31,160 You know, just thinking about this too that, you know, we kind of focus so much on youth around this period, 498 00:58:31,160 --> 00:58:37,790 you know, from the city and from the beginning of the 20th century to maybe well to the end of the Second World War. 499 00:58:37,790 --> 00:58:46,670 And I just wonder how much of it is just it just happened, you know, in every direction, it was just it was just a by-product of mass politics anyway. 500 00:58:46,670 --> 00:58:50,030 And you know, we make such a strong fact. 501 00:58:50,030 --> 00:58:57,020 We focus so strongly on it. But I suppose I guess what? I don't know if this is a question or comment at the stage, but we'll see in a second. 502 00:58:57,020 --> 00:59:00,860 I guess just trying to understand the difference between youth as, let's say, 503 00:59:00,860 --> 00:59:05,480 not an ideology, but kind of going more in that direction and youth as as a political tool. 504 00:59:05,480 --> 00:59:09,350 I guess that's maybe you could just talk a little bit about that in relation to what you've been saying. 505 00:59:09,350 --> 00:59:17,290 And I've got one more comment from Marcus, but I'll just wait for your answer first to this, so we don't lose the thread. 506 00:59:17,290 --> 00:59:18,180 And so, yes, 507 00:59:18,180 --> 00:59:30,290 I think this one sense that is just kind of this particular of tools that enable something stinks and insisted really easy way to say this is, 508 00:59:30,290 --> 00:59:35,810 you know, this is not medicine that I'm offering something that is relevant because it's useful. 509 00:59:35,810 --> 00:59:42,980 And I think this is a kind of a very casual use of words when I seem to use that doesn't necessarily must 510 00:59:42,980 --> 00:59:51,290 to the more profound and snatched out associations with their qualities or experiences for peacefulness. 511 00:59:51,290 --> 00:59:53,870 And in this community. 512 00:59:53,870 --> 01:00:02,450 So I guess more examples of kindness in for usefulness or partly because they represented something so explicitly in the visual art. 513 01:00:02,450 --> 01:00:08,450 But there's also a lot of literature that they produced that really strongly associates 514 01:00:08,450 --> 01:00:16,430 and usefulness was a useful kind of imperative with the kind of the artistic process. 515 01:00:16,430 --> 01:00:22,230 And then also for people particular the nature of a movement in itself that he defines the 516 01:00:22,230 --> 01:00:29,630 movement as the kind of rising cost of kind of useful imperatives amongst the community. 517 01:00:29,630 --> 01:00:37,880 This kind of restless, useful energy to him becomes a movement when these entities are directed towards a common cause. 518 01:00:37,880 --> 01:00:44,180 And so there's a real kind of view of the Zionist movement for at least the kind of productive Zionist movement, 519 01:00:44,180 --> 01:00:48,110 as fuelled by an energy that is essentially useful. 520 01:00:48,110 --> 01:00:57,890 And he has all sorts of recurring images about seeds sprouting, shoots rising up and this being the kind of like disorder for me if one has a home. 521 01:00:57,890 --> 01:01:02,810 And then also methods to kind of more specific ideas like creativity since the 522 01:01:02,810 --> 01:01:08,930 onset of this kind of latent potential in the experience makes an impulse, 523 01:01:08,930 --> 01:01:11,720 and that is what feeds specific activity, 524 01:01:11,720 --> 01:01:19,730 such as producing the kind of violence that that's the kind of foundation that the kind of movement needed to go to come. 525 01:01:19,730 --> 01:01:28,550 So I think for me, the kind of am it's not human flesh out the account of what this one was a trace kind of process. 526 01:01:28,550 --> 01:01:37,550 Some deep insights into the communities. An ideology, then the kind of throwaway comments of less so parsley observations. 527 01:01:37,550 --> 01:01:43,320 I think that is more of a kind of a passing just kind of come to. 528 01:01:43,320 --> 01:01:49,530 Thank you very much. So Marcus had one more question, he said, I did not catch Maria's surname. 529 01:01:49,530 --> 01:01:52,330 Could you repeat it? Thanks. Yes. 530 01:01:52,330 --> 01:02:05,520 Since I couldn't be, I say, on the couch, I think I just wonder if there are just another second to pause to see if there are any more questions. 531 01:02:05,520 --> 01:02:11,520 No. OK, Rose, thank you so, so much for what was really, 532 01:02:11,520 --> 01:02:17,820 really an interesting presentation and kind of goes right to the heart of what I think we're trying to achieve with this seminar is kind of, 533 01:02:17,820 --> 01:02:23,640 you know, looking at things from a different perspective. Yaakov, I'm not sure what to say about next term, 534 01:02:23,640 --> 01:02:29,730 except that I guess we'll all find out in due course what we're going with with 535 01:02:29,730 --> 01:02:34,080 the term card will be and I suspect it will still be online at that stage. 536 01:02:34,080 --> 01:02:39,090 But yeah, it's a safe assumption. But stay tuned. If you are not on our mailing list, 537 01:02:39,090 --> 01:02:45,960 please just send an email and we'll put you on a mailing list and you know about all the other programmes we were going to say, 538 01:02:45,960 --> 01:02:49,770 so thank you all very much. And Rose, thank you all. Thank you. 539 01:02:49,770 --> 01:02:54,380 So it was only one of you so much for a really, really interesting presence. 540 01:02:54,380 --> 01:03:04,000 Thank you for having me.