Emanuel Gamoran

Abstract: *This paper and the two following were read before the Conference of the National Council for Jewish Education, Port Jervis, New York, June, 1930.

Abstract: This paper puts forward a vision that integrates liberal and accounting education to engage students with the idea of vocation and pursuit of the common good through their chosen field of accounting. We adopt a common good definition of the public interest that seeks to advance not only the good of institutions and communities (mutual interests) but also the good of individuals (private interests). This approach engages students to critically reflect on how their life experiences, personal commitments, and future professional work can relate to one another. We first discuss disciplinary fragmentation in higher education and its implications for integrating liberal and accounting education. Next, we describe general learning objectives and concepts that support the integration of liberal learning and accounting education with a public interest orientation. We then apply the approach to critique accounting practices that arguably harm the public interest. The concluding section provides a summary ...

Abstract: In The World Over Storybook, a textbook published in 1952 and used widely in American Jewish schools throughout the early postwar period, Reuben Davis recounted the Jewish experience under Nazism in a story entitled “Hannah Szenes, She Fought for Freedom,” writing that “Hannah Szenes was a Palestinian girl who died during the war. . . . She willingly left the freedom she found in Palestine to return to Nazi-held Europe. She knew she might die if she were caught, and she did not want to die. But she gave her life so that freedom-loving people everywhere might live.”1 Textbook author Mordecai H. Lewittes echoed this theme in his 1957 Highlights of Jewish History: “Among those who have been added to the long list of Jewish heroes are the Jews of the Warsaw Ghetto. ‘Whether we live or die is not important,’ they said, ‘but how we live and how we die.’”2 These quotations capture the most salient feature of American Jewish education’s treatment of the Holocaust from 1945 to the beginning of the Eichmann affair in 1960.3 Jewish history textbooks, play collections, children’s literature, and curricular materials published in the United States in the 1940s and 1950s frequently presented selective versions of wartime events, revolving almost exclusively around narratives of Jewish heroes and heroines. According to these accounts—most often describing the uprising in the Warsaw ghetto, the life of Hannah Senesh, and Jewish rescue efforts in Palestine—the Holocaust represented Jewry’s strength, victory, and courage more than its victimization, vulnerability, and suffering. Educational materials stressed acts of physical resistance and

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