User:RockyDennistheMenace/sandbox

The article contains no new information since 2011. This is a seven year gap in Ramon's life which the public cannot access what she has been up to.

Overall the article is pretty limited in the information provided, probably because Einat Ramon is not a notably famous individual.

The article lacks many specific details regarding her falling-out from the North American Masorti seminaries, as well as her overall theological ideals and values. While not a notably famous individual, she is a significant figure in Judaic/rabbinical history and thus deserves a more detailed account of her life and why she ultimately decided to distance herself even further by refusing to identify as a rabbi anymore.

Overall, the article is pretty neutral. It merely states the facts of her life, her accomplishments and works within the field of Jewish theology. There seems to be no noticeable "biased claims" as the article doesn't state any of her life ventures as "good" or "bad" and in fact doesn't characterize or evaluate them with any personal-judgment-based adjectives at all. Thus, no viewpoints were over- or underrepresented because there wasn't any viewpoints being represented at all in this article, which takes a solely objective tone while describing the events of Ramon's life.

All of the links work in the article and they all corroborate with the information provided by the wikipedia article. They mostly come from Jewish websites, but again, given that the article makes no subjective claims about Ramon's life, these can be considered reliable sources since they are related to her field of work.

In the very last line of the biography section of her page, the article credits her with setting up "the only Israeli academic program specializing in Jewish spiritual care at the Schechter Institute." However there is no link that confirms this information.

The only comment made on Ramon's page was made by a bot which noted that it had made an edit to one of the external links on the page (slightly modifying one of the URLs). It is part of the Biography, Judaism, and Israel WikiProjects and is rated Start-Class and Low Importance. We have not discussed Ramon's life and there is no true human comments on her wikipedia article.

Bibliography:

Sheen, David. "Black Lives Do Not Matter in Israel." GCC News | Al Jazeera. March 29, 2018. Accessed October 02, 2018. https://www.aljazeera.com/indepth/opinion/black-lives-matter-israel-180329061234932.html.

Melamed, Abraham. The Image of the Black in Jewish Culture: A History of the Other. London: Routledge Curzon, 2003.

Goldenberg, David M. The Curse of Ham. Princeton; Oxford: Princeton University Press, 2003.

Ben‐Eliezer, Uri. "Becoming a Black Jew: Cultural Racism and Anti‐racism in Contemporary Israel." Social Identities10, no. 2 (January 24, 2007): 245-66. Accessed October 2, 2018. doi:10.1080/1350463042000227371.

Origins :

Jewish racism towards blacks has long been justified by a particular passage from the Bible, often referred to as the "Curse of Ham," in which Ham witnesses a father's nudity and is subsequently punished by having all of his descendants forever cursed to be enslaved. This passage has been used to justify enslavement of black Africans for centuries. Indeed, one of the earliest sources of Jewish anti-black racism was a desire to fit in and be seen as "white" by their European counterparts; thus, jews aimed to distinctly from the separate, inferior black "other." While the passage (nor indeed any part of the Bible) never mentions nay of the characters' skin color, it was long assumed that Ham, or his offspring Canaan, was black because the word Ham means "black" in Hebrew. Recently, one of Israel's two chief rabbis, Yitzhak Yosef, was quoted as referring to black people as "monkeys" and the Hebrew equivalent of the N-Word. Yosef has yet to be reprimanded in any fashion for his comments.

Response to Peer Reviews:

New Topic: Operation Solomon

Lead-up: Internal Debate within the Jewish community

In the decade leading up to the operation, there was a heated division within the Israeli community over whether to accept the Ethiopians. The reasoning against bringing in Ethiopians proved to be very diverse. Many Jews within Israel feared a 'shanda fur di goyim' (embarrassment in front of the non-Jews) and thus aimed to avoid the issue of stirring up controversy by ignoring the pleas of the Ethiopian jews. Others advocated for the operation, but avoided public demonstrations that might lead to arrests and further public controversy. Taking a completely different approach, others within the Israeli community claimed that there was a cultural divide which would make the integration process untenable; these included such as Director General of the Jewish Agency's Department of Immigration and Absorption Yehuda Dominitz, who likened this displacement to "taking a fish out of water." Still others elaborated on this vague notion with more provocative claims, such as World Zionist Organization writer Malkah Raymist, who argued that the Ethiopians' "mental outlook is that of children... it would take several years before they could be educated towards a minimum of progressive thinking.” However, ultimately, these counter arguments were in vain, as the Israeli government went ahead and conducted the airlift anyway, and the jubilant Ethiopians were greeted as they exited the planes by thousands of joyous Israelis.

Aftermath: Socioeconomic Strife

Since being transported to Israel, the vast majority of these Beta Israel transfers have struggled to find work within the region. Recent estimates suggest that up to 80 percent of adult immigrants from Ethiopia are unemployed and forced to live off national welfare payments. This struggle can be explained by a number of potential factors. Firstly, the transition from the rural, largely illiterate lands of Ethiopia to a highly urban workforce in Israel has proved difficult, especially when considering the fact that most Ethiopian jews do not speak Hebrew and are in competition with other, more highly skilled immigrant workers. Nevertheless, the fact that the younger generations of Ethiopian Israelites, who have grown up and been educated in Israel and possess graduate degrees and more forms of formal training, still have a disproportionate amount of trouble finding work suggests that other factors may be at play, including potential racial or even religious bias, given that there has been debate over whether or not Ethiopian jews should be considered jewish in the first place.

References: