The research on which this article is based was carried out in Israel among Orthodox women who are strongly advocating a feminist agenda in the religious public sphere. They are actively engaged in attempting to achieve increased participation of Orthodox women in synagogue ritual and in the hierarchy of religious authority — possibly reaching the ultimate objective of the rabbinical Orthodox ordination of women, eventually. Other Jewish religious denominations have largely succeeded in reaching these goals. The Orthodox women interviewed for this study represent a wide range of attitudes about the strategies to be employed. They are acutely aware that there has been a movement in Israel recently towards religious fundamentalism, often referred to as haredization. They, on the other hand, are trying to lead in the opposite direction: towards the liberalization of Orthodoxy. That movement of Orthodox women with a feminist agenda is well-known in the United States but it has not received a great deal of attention about its activities in Israel. In fact, many very significant changes have been occurring in the position of Orthodox women within Israeli society
{"title":"Between Feminism and Orthodoxy in Israel","authors":"Yael Israel-Cohen","doi":"10.5750/JJSOC.V50I1.17","DOIUrl":"https://doi.org/10.5750/JJSOC.V50I1.17","url":null,"abstract":"The research on which this article is based was carried out in Israel among Orthodox women who are strongly advocating a feminist agenda in the religious public sphere. They are actively engaged in attempting to achieve increased participation of Orthodox women in synagogue ritual and in the hierarchy of religious authority — possibly reaching the ultimate objective of the rabbinical Orthodox ordination of women, eventually. Other Jewish religious denominations have largely succeeded in reaching these goals. The Orthodox women interviewed for this study represent a wide range of attitudes about the strategies to be employed. They are acutely aware that there has been a movement in Israel recently towards religious fundamentalism, often referred to as haredization. They, on the other hand, are trying to lead in the opposite direction: towards the liberalization of Orthodoxy. That movement of Orthodox women with a feminist agenda is well-known in the United States but it has not received a great deal of attention about its activities in Israel. In fact, many very significant changes have been occurring in the position of Orthodox women within Israeli society","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125066890","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In February 2007, Quebec’s Premier made an announcement about a question which he said went ‘to the heart of Quebec’s future as a nation’ and about which a special commission had been created to study the ‘reasonable accommodation’ issue which had gripped the Canadian province for months. (The formal name of the Commission was the ‘Commission for Consultation on Accommodation in the Practices Regarding Cultural Differences.) That issue had emerged when, in January 2007, a municipal council in the Mauricie town of He´ rouxville had adopted a code of conduct for immigrants. The task of the Commission would be to report on the direction and escalation of the public debate about how to respond to religious minorities whose practices were clashing with fundamental rights and values. In the view of the Premier (and that of many local Quebecers) the essence of reasonable accommodation has been misrepresented in at least one specific instance: hassidic Jews had called for the installation of frosted windows in a YMCA in Montreal’s Mile End district, so that hassidic boys in a neighbouring synagogue would not be able to see women in exercise clothes. The objection to such a request was that it ran counter to a secular-based society which did not consider the religious demands of distinctive minorities to be privileged.
{"title":"Hassidim and the ‘Reasonable Accommodation’ debate in Quebec","authors":"W. Shaffir","doi":"10.5750/JJSOC.V50I1.16","DOIUrl":"https://doi.org/10.5750/JJSOC.V50I1.16","url":null,"abstract":"In February 2007, Quebec’s Premier made an announcement about a question which he said went ‘to the heart of Quebec’s future as a nation’ and about which a special commission had been created to study the ‘reasonable accommodation’ issue which had gripped the Canadian province for months. (The formal name of the Commission was the ‘Commission for Consultation on Accommodation in the Practices Regarding Cultural Differences.) That issue had emerged when, in January 2007, a municipal council in the Mauricie town of He´ rouxville had adopted a code of conduct for immigrants. The task of the Commission would be to report on the direction and escalation of the public debate about how to respond to religious minorities whose practices were clashing with fundamental rights and values. In the view of the Premier (and that of many local Quebecers) the essence of reasonable accommodation has been misrepresented in at least one specific instance: hassidic Jews had called for the installation of frosted windows in a YMCA in Montreal’s Mile End district, so that hassidic boys in a neighbouring synagogue would not be able to see women in exercise clothes. The objection to such a request was that it ran counter to a secular-based society which did not consider the religious demands of distinctive minorities to be privileged.","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133532301","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
At one time or another, there have been about 30 Jewish communities in Wales, most of them in South Wales. Broadly, they were located in two geographical lines: those along the coast, from Newport in the east to Llanelli in the west; and those from Brynmawr in the east to Ystalyfera in the west. Brynmawr (in what was then the county of Breconshire) was the most northerly of the southern communities as well as the highest town in Wales (its name in Welsh means ‘big hill’). There were three separate Jewish communities very near Brynmawr: at Ebbw Vale, Tredegar, and Abertillery; they were to have close relationships with that of Brynmawr. In other nearby places, there were small numbers of Jews — in Blaina and Beaufort, for example — which did not constitute formal congregations but who were associated with Brynmawr’s Jewish activities.
{"title":"The Jewish Community of Brynmawr, Wales","authors":"H. Pollins","doi":"10.5750/jjsoc.v50i1.15","DOIUrl":"https://doi.org/10.5750/jjsoc.v50i1.15","url":null,"abstract":"At one time or another, there have been about 30 Jewish communities in Wales, most of them in South Wales. Broadly, they were located in two geographical lines: those along the coast, from Newport in the east to Llanelli in the west; and those from Brynmawr in the east to Ystalyfera in the west. Brynmawr (in what was then the county of Breconshire) was the most northerly of the southern communities as well as the highest town in Wales (its name in Welsh means ‘big hill’). There were three separate Jewish communities very near Brynmawr: at Ebbw Vale, Tredegar, and Abertillery; they were to have close relationships with that of Brynmawr. In other nearby places, there were small numbers of Jews — in Blaina and Beaufort, for example — which did not constitute formal congregations but who were associated with Brynmawr’s Jewish activities.","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"53 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114177579","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The town and port of Swansea (in Welsh, Abertawe) was the location of the first Jewish community in Wales, although its origins are a matter of tradition rather than of definite evidence. There is a general view that the origins of provincial Jewish communities in Britain start with pioneering visits by hawkers, travelling in the countryside. Some of them, it is said, would settle down to open fixed shops in favoured towns. It is possible that this might have been Swansea’s story. The first name available is said to be that of Solomon Lyons who had a business of some sort there in 1731. He may have been a pedlar earlier but nothing else is known of him. A second name, in the same decade, was that of Lazarus David, who was born in Swansea in 1734; he went to Canada and helped to found the Montreal community of Shearith Israel.
{"title":"The Swansea Jewish community — the first century","authors":"H. Pollins","doi":"10.5750/jjsoc.v51i1.10","DOIUrl":"https://doi.org/10.5750/jjsoc.v51i1.10","url":null,"abstract":"The town and port of Swansea (in Welsh, Abertawe) was the location of the first Jewish community in Wales, although its origins are a matter of tradition rather than of definite evidence. There is a general view that the origins of provincial Jewish communities in Britain start with pioneering visits by hawkers, travelling in the countryside. Some of them, it is said, would settle down to open fixed shops in favoured towns. It is possible that this might have been Swansea’s story. The first name available is said to be that of Solomon Lyons who had a business of some sort there in 1731. He may have been a pedlar earlier but nothing else is known of him. A second name, in the same decade, was that of Lazarus David, who was born in Swansea in 1734; he went to Canada and helped to found the Montreal community of Shearith Israel.","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126716433","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Australia has reliable (if under-enumerated) data on its Jewish communities. The Australian Bureau of Statistics (ABS) conducts a population census every five years and the responses to all questions are tabulated without sampling. A standard question at the census, unchanged since the federation of Australia in 1901, requires respondents to state their religious affiliation. The definition of ‘Jewish’ relies on self-identification, consistent with the approach used by the Australian Bureau of Statistics and other central statistical agencies throughout the world. However, some Jews may consistently decide for a number of reasons not to disclose their religious denomination: it is not compulsory to answer this question. There may be the fear of antisemitism, distrust of government agencies, or reluctance to divulge personal details. Moreover, those who regard themselves as Jewish but who are not observant may not wish to have their identity linked only with religion. An estimate of 20 to 25 per cent has been accepted as a constant under-enumeration factor by a number of Australian demographers. In 2001 and again in 2006, very reliable statistics for Sydney were gathered from educational bodies and they confirm a census under-enumeration of around 20 per cent. Therefore, whilst the census gives a total of 86,000 Jews in Australia, the likely total based on 20 per cent of under-enumeration is closer to 105,000
{"title":"Smaller Jewish communities in Australia","authors":"S. Rutland, S. Encel","doi":"10.5750/jjsoc.v51i1.8","DOIUrl":"https://doi.org/10.5750/jjsoc.v51i1.8","url":null,"abstract":"Australia has reliable (if under-enumerated) data on its Jewish communities. The Australian Bureau of Statistics (ABS) conducts a population census every five years and the responses to all questions are tabulated without sampling. A standard question at the census, unchanged since the federation of Australia in 1901, requires respondents to state their religious affiliation. The definition of ‘Jewish’ relies on self-identification, consistent with the approach used by the Australian Bureau of Statistics and other central statistical agencies throughout the world. However, some Jews may consistently decide for a number of reasons not to disclose their religious denomination: it is not compulsory to answer this question. There may be the fear of antisemitism, distrust of government agencies, or reluctance to divulge personal details. Moreover, those who regard themselves as Jewish but who are not observant may not wish to have their identity linked only with religion. An estimate of 20 to 25 per cent has been accepted as a constant under-enumeration factor by a number of Australian demographers. In 2001 and again in 2006, very reliable statistics for Sydney were gathered from educational bodies and they confirm a census under-enumeration of around 20 per cent. Therefore, whilst the census gives a total of 86,000 Jews in Australia, the likely total based on 20 per cent of under-enumeration is closer to 105,000","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"121 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116831886","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Change-over in Anglo-Jewry","authors":"H. Pollins","doi":"10.5750/JJSOC.V51I1.12","DOIUrl":"https://doi.org/10.5750/JJSOC.V51I1.12","url":null,"abstract":"ISRAEL FINESTEIN, Studies and Profiles in Anglo-Jewish History, xiv þ 290 pp., Vallentine Mitchell, London and Portland OR, 2008, £40","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133356649","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Anglo-Jewish history the county of Lincolnshire was important in two eras. First, in the Middle Ages the town of Lincoln had a significant Jewish settlement and was particularly notorious for the long-lived blood-libel and myth of Little Hugh of Lincoln. More recently, there has been the community of Grimsby and also the role of that port as a point of entry for Jews and other immigrants. In the 19th century small numbers of Jews settled in several towns in the county — a few at Gainsborough and Louth; rather more at Lincoln, and most at Boston. The Jewish community of Grimsby has greatly declined in recent years, but a new community, a Progressive congregation, was formed in Lincoln in 1992. In this article i shall look at Boston.
{"title":"The Jews of Boston, Lincolnshire","authors":"H. Pollins","doi":"10.5750/JJSOC.V52I1.3","DOIUrl":"https://doi.org/10.5750/JJSOC.V52I1.3","url":null,"abstract":"In Anglo-Jewish history the county of Lincolnshire was important in two eras. First, in the Middle Ages the town of Lincoln had a significant Jewish settlement and was particularly notorious for the long-lived blood-libel and myth of Little Hugh of Lincoln. More recently, there has been the community of Grimsby and also the role of that port as a point of entry for Jews and other immigrants. In the 19th century small numbers of Jews settled in several towns in the county — a few at Gainsborough and Louth; rather more at Lincoln, and most at Boston. The Jewish community of Grimsby has greatly declined in recent years, but a new community, a Progressive congregation, was formed in Lincoln in 1992. In this article i shall look at Boston.","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"99 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121974670","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The purpose of this note is to draw attention to certain features of the London mayoral election of 4 May 2008 and the United Kingdom parliamentary election of 6 May 2010 and their outcomes insofar as these relate to and reflect upon the UK’s Jewish population. Jews — however defined — comprise less than one per cent of the population of the UK and of its electorate. However this minute population is heavily concentrated in the Greater London and Greater Manchester conurbations. Indeed, well over half of the UK’s Jews are to be found in Greater London. These distinctive residential concentrations mean that Jewish voters have, historically, been able to exert an influence disproportionate to their mere number.
{"title":"Jews and electoral politics in the United Kingdom: a contemporary note","authors":"G. Alderman","doi":"10.5750/JJSOC.V52I1.4","DOIUrl":"https://doi.org/10.5750/JJSOC.V52I1.4","url":null,"abstract":"The purpose of this note is to draw attention to certain features of the London mayoral election of 4 May 2008 and the United Kingdom parliamentary election of 6 May 2010 and their outcomes insofar as these relate to and reflect upon the UK’s Jewish population. Jews — however defined — comprise less than one per cent of the population of the UK and of its electorate. However this minute population is heavily concentrated in the Greater London and Greater Manchester conurbations. Indeed, well over half of the UK’s Jews are to be found in Greater London. These distinctive residential concentrations mean that Jewish voters have, historically, been able to exert an influence disproportionate to their mere number.","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131678898","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article discusses women serving on closed bases (where soldiers stay to sleep) in Israel’s Defence Forces (IDF). Based on findings of a large-scale qualitative study, the author suggests that women mimic male soldiers to get round the structural barriers set by the military. This response is linked both to women’s proximity to combat and to the living conditions found on closed bases. These women have created a new approach for ‘doing masculinity’. They mimic male combat behaviour and often stretch the definition of combat to include themselves in it. This is beneficial to women soldiers on an individual level but does little to alter traditional gender roles and may even serve to reinforce them.
{"title":"Women in the Israeli army","authors":"O. Hauser","doi":"10.5750/jjsoc.v52i1.2","DOIUrl":"https://doi.org/10.5750/jjsoc.v52i1.2","url":null,"abstract":"This article discusses women serving on closed bases (where soldiers stay to sleep) in Israel’s Defence Forces (IDF). Based on findings of a large-scale qualitative study, the author suggests that women mimic male soldiers to get round the structural barriers set by the military. This response is linked both to women’s proximity to combat and to the living conditions found on closed bases. These women have created a new approach for ‘doing masculinity’. They mimic male combat behaviour and often stretch the definition of combat to include themselves in it. This is beneficial to women soldiers on an individual level but does little to alter traditional gender roles and may even serve to reinforce them.","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132350065","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Judith Freedman, who died in London on 20 December 2009, was for fifty years associated with the production of the Jewish Journal of Sociology, which her husband Professor Maurice Freedman had helped establish half a century earlier and which served and serves as the vehicle for the dissemination of high-quality research into problems of social formation, ethnic identity and demography amongst Jews both of the diaspora and of Israel.
{"title":"IN MEMORIAM: Dr. Judith Freedman","authors":"G. Alderman","doi":"10.5750/JJSOC.V51I1.6","DOIUrl":"https://doi.org/10.5750/JJSOC.V51I1.6","url":null,"abstract":"Judith Freedman, who died in London on 20 December 2009, was for fifty years associated with the production of the Jewish Journal of Sociology, which her husband Professor Maurice Freedman had helped establish half a century earlier and which served and serves as the vehicle for the dissemination of high-quality research into problems of social formation, ethnic identity and demography amongst Jews both of the diaspora and of Israel.","PeriodicalId":143029,"journal":{"name":"The Jewish Journal of Sociology","volume":"94 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2011-07-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132320882","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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