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14 pages, 10955 KB

Open AccessArticle

The Mysterious Amurian Grig Paracyphoderris erebeus Storozhenko, 1980 (Orthoptera: Prophalangopsidae): New Data on Its Distribution, Ecology and Biology

by Sergey Yu. Storozhenko, Vladimir V. Molodtsov and Michael G. Sergeev

Insects 2023, 14(10), 789; https://doi.org/10.3390/insects14100789 - 27 Sep 2023

Cited by 7 | Viewed by 1648

Abstract

New data on distribution, ecology and biology of the rare extant species Paracyphoderris erebeus of the almost completely ancient family Prophalangopsidae (Orthoptera) are given. This montane species prefers humid areas with relatively low summer temperatures. Habits, mating behaviour and life history of P. erebeus are extremely similar to those of the North American representatives of the genus Cyphoderris. Nowadays, the Amurian grig is known from the Myaochan, Badzhalsky, Dusse-Alin, Bureinsky and Aezop ridges in the Khabarovsk Territory (north of the Amur River) and Bydyr Mountain in the Jewish Autonomous Region of Russia only. The analysis of the predicted distribution of P. erebeus based on the occurrence data reveals that the populations of the species may be more widely distributed over the southern part of the Russian Far East, at least up to 56° N. The ecologo-geographic model of the species distribution over its range is generated using the Maxent 3.4.4 software for the first time. Modelling of the P. erebeus distribution for 2021–2040 and 2041–2060 shows that the position of the species range appears to be relatively stable but a weak decline in the foretold suitability during climate warming may result in a reduction in population sizes and the subsequent fragmentation of the species population system. In this case, the Amurian grig will become a prospective to be included on the IUCN Red List. Full article

(This article belongs to the Special Issue Locusts and Grasshoppers: Bionomics, Distribution, and Population Management)

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42 pages, 3076 KB

Open AccessArticle

How Do Muslims and Jews in Christian Countries See Each Other Today? A Survey Review

by Gunther Jikeli

Religions 2023, 14(3), 412; https://doi.org/10.3390/rel14030412 - 17 Mar 2023

Cited by 7 | Viewed by 59615 | Correction

Abstract

Muslim–Jewish relations have a long and complex history. However, notions that all Jews and Muslims are eternal enemies are proven wrong both historically and by today’s survey data. A comprehensive review of the available survey data from the last two decades provides a glimpse into the views of Muslims and Jews of each other in countries where both communities are a minority. It is based on 52 surveys from Austria, Belgium, Denmark, France, Germany, Hungary, Italy, Latvia, the Netherlands, Poland, Russia, Spain, Sweden, the U.K., and the U.S. 39 surveys include samples of Muslim respondents (38,000 in total) and 18 surveys include samples of Jewish respondents (52,000 in total). Five of these surveys include both Muslim and Jewish subsamples. Many Muslims and Jews acknowledge that the other community suffers from discrimination, albeit to varying degrees. Jews often see Islam and Muslim extremists as a threat to Jews, but most Jews, more than society in general, seem to distinguish between Muslim extremists and Muslims in general. Antisemitic attitudes are significantly higher among Muslims than among the general population in all surveys, even though the majority of Muslims in most European countries and in the United States do not exhibit antisemitic attitudes. The differences in anti-Jewish attitudes between Muslims and non-Muslims do not disappear when controlling for sociodemographic factors. Full article

(This article belongs to the Special Issue Are Muslim-Jewish Relations Improving in the 21st Century?)

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12 pages, 239 KB

Open AccessFeature PaperArticle

Tom Stoppard: European Phantom Pain and the Theatre of Faux Biography

by Eckart Voigts

Humanities 2021, 10(2), 80; https://doi.org/10.3390/h10020080 - 1 Jun 2021

Viewed by 3886

Abstract

The paper reads Stoppard’s work in the 21st century as further testimony of the gradual politicisation of his work that began in the 1970s under the influence of Czech dissidents, and particularly as a result of his visits to Russia and Prague in 1977. It also provides evidence that Stoppard, since the 1990s, had begun to target emotional responses from his audience to redress the intellectual cool that seems to have shaped his earlier, “absurdist” phase. This turn towards emotionalism, the increasingly elegiac obsession with doubles, unrequited lives, and memory are linked to a set of biographical turning points: the death of his mother and the investigation into his Czech-Jewish family roots, which laid bare the foundations of the Stoppardian art. Examining this kind of “phantom pain” in two of his 21st-century plays, Rock’n’Roll (2006) and Leopoldstadt (2019), the essay argues that Stoppard’s work in the 21st century was increasingly coloured by his biography and Jewishness—bringing to the fore an important engagement with European history that helped Stoppard become aware of some blind spots in his attitudes towards Englishness. Full article

(This article belongs to the Special Issue Contemporary British-Jewish Literature, 1970–2020)

49 pages, 14454 KB

Open AccessArticle

Reform or Consensus? Choral Synagogues in the Russian Empire

by Vladimir Levin

Arts 2020, 9(2), 72; https://doi.org/10.3390/arts9020072 - 23 Jun 2020

Cited by 4 | Viewed by 8876

Abstract

Many scholars view the choral synagogues in the Russian Empire as Reform synagogues, influenced by the German Reform movement. This article analyzes the features characteristic of Reform synagogues in central and Western Europe, and demonstrates that only a small number of these features were implemented in the choral synagogues of Russia. The article describes the history, architecture, and reception of choral synagogues in different geographical areas of the Russian Empire, from the first maskilic synagogues of the 1820s–1840s to the revolution of 1917. The majority of changes, this article argues, introduced in choral synagogues were of an aesthetic nature. The changes concerned decorum, not the religious meaning or essence of the prayer service. The initial wave of choral synagogues were established by maskilim, and modernized Jews became a catalyst for the adoption of the choral rite by other groups. Eventually, the choral synagogue became the “sectorial” synagogue of the modernized elite. It did not have special religious significance, but it did offer social prestige and architectural prominence. Full article

(This article belongs to the Special Issue Synagogue Art and Architecture)

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