One need not be an anthropologist or a cultural historian to remark that social dancing these days seems to isolate the individual in a trance-like self-absorption which virtually disconnects him from the world and even from his partner. Indeed, the dance of the day—like other art forms—is often a good reflection of the values of a given time and place. Today's developments, both in the dance and in society, provide more than the usual scholarly justification for looking back to one of the earliest manifestations of individualism and escape in the dance and its association with the values of liberty, equality and uncertainty which followed upon the French Revolution. The dance was the waltz; the dancers, at first, were the middle classes, soon to be joined by both upper and lower classes; the time and place are Central Europe, and soon the whole Western world, at the beginning of the nineteenth century.

There are parallels to the North Mexican folk saints in Western Europe. What differences there are seem to follow naturally from the different context of Western Europe: the more pervasive influence of scientific medicine; the comparative stability of Western Europe governments; and above all, the more effective presence of the institutional Church.

Use of the term ‘modernization’ in its present connotations is of relatively recent origin, becoming an accepted part of the vocabulary of American, if not international, social science only in the decade of the 1960s. Despite its relatively rapid rise to currency, the popularity of the term does not appear to be matched by any widespread consensus concerning its precise meaning. The proliferation of alternative definitions has been such, in fact, that the ratio of those using the term to alternative definitions would appear to approach unity. The popularity of the notion of modernization must be sought not in its clarity and precision as a vehicle of scholarly communication, but rather in its ability to evoke vague and generalized images which serve to summarize all the various transformations of social life attendant upon the rise of industrialization and the nation-state in the late eighteenth and nineteenth centuries. These images have proven so powerful, indeed, that the existence of some phenomenon usefully termed ‘modernization’ has gone virtually unchallenged. While individuals may differ on how precisely this phenomenon should be conceptualized and a number of critics have addressed themselves to the relative merits of alternative conceptualizations, both critics and advocates alike tend to assume the basic utility of the idea of modernization itself, treating only the manner of its conceptualization as problematic.

Throughout the past two millennia or more the Jews of Diaspora have persistently maintained their religious and cultural identity in spite of many vicissitudes. Also, as manifested in Jewish history, where favorable conditions exist, politically and economically, Jewish communities have rarely experienced what may be described as a complete assimilation into their surrounding sociocultural milieu. An exceptional case, however, has been noted in China, where a once prosperous and burgeoning community of Jews did indeed experience that fate.