Gender and Jewish studies

Last updated

Gender and Jewish Studies is an emerging subfield at the intersection of gender studies, queer studies, and Jewish studies. Gender studies centers on interdisciplinary research on the phenomenon of gender. It focuses on cultural representations of gender and people's lived experience. [1] Similarly, queer studies focuses on the cultural representations and lived experiences of queer identities to critique hetero-normative values of sex and sexuality. [2] Jewish studies is a field that looks at Jews and Judaism, through such disciplines as history, anthropology, literary studies, linguistics, and sociology. As such, scholars of gender and Jewish studies are considering gender as the basis for understanding historical and contemporary Jewish societies. [3] This field recognizes that much of recorded Jewish history and academic writing is told from the perspective of “the male Jew” and fails to accurately represent the diverse experiences of Jews with non-dominant gender identities. [4]

Contents

History

Jewish law, or halacha , recognizes intersex and non-conforming gender identities in addition to male and female. [5] [6] Rabbinical literature recognizes six different genders, defined according to the development and presentation of primary and secondary sex characteristics at birth and later in life. [7] Jewish literature describes what today would be referred to as intersex such as the concept of a tumtum being a person of ambiguous gender and/or sex as is the concept of the androgynos , being a person characterized with elements of both sexes. The recognition of six different genders in rabbinical literature underscores the nuanced understanding of gender in Jewish tradition. This highlights the complexity of gender roles within Judaism, contributing to ongoing discussions and academic exploration in gender and Jewish studies. [8] One aspect of Gender and Jewish studies is considering how the ambiguity recognized in Rabbinical literature has been erased and constructed into a binary and how this translates into Jewish practices. [9]

Gender as it relates to Jewish studies has drawn increasing scholarly interest due in part to the founding of the Association for Jewish Studies' Woman's caucus in 1968, as well as gender studies and Jewish studies gaining interest as areas of academic study in the 1980s and fueled as well by popular and academic attention to Jewish feminism. [10] [11] The U.S.-based Association for Jewish Studies woman's caucus, works "to advance the study of gender within the Association for Jewish Studies and within the wider academic community" [12] and widely influenced Jewish studies as a whole to incorporate a gendered perspective in Jewish Scholarship. [13] AJS holds at least one panel on gender every annual meeting, provides funding for presentations on gender and Judaism and published a collection of syllabi pertaining to gender. As universities established women's studies programs, they were often highly influenced and connected to Jewish studies as well. [14] In 1997, Brandeis University established the Hadassah-Brandeis Institute, the first university-based research institution dedicated to Gender and Jewish studies. The institution aims to "develop fresh ways of thinking about Jews and gender worldwide by producing and promoting scholarly research and artistic projects." [15] The Hadassah-Brandeis Institute publishes books and journals, holds conferences, and provides funding for Gender and Jewish Studies scholarship. For example, the Nashim Journal is a bi-annual academic journal dedicated to the advancement of Gender and Jewish studies, was co-founded by the Hadassah-Brandeis Institute and the Schechter Institute of Jewish Studies in Jerusalem. [16] Additionally, this scholarship is not limited to the United States, or countries with historically large Jewish populations, with contributions being made from Jewish Studies departments at academic institutions across the globe. [17]

In addition, controversies over the role of women in Jewish denominations and the gender separation in Orthodox Judaism has drawn attention to gender roles, as constructed and regulated by religious institutions. For this reason, besides the academic attention, the liberal Jewish movements turn to gender and Judaism to reinforce their own mission and identity. Notably, the Reconstructionist Rabbinical College has established the Gottesman Chair in Gender and Judaism and operates Kolot — the Center for Jewish Women's and Gender Studies ", [18] the first such center established at a rabbinical seminary (1996).

Gender dynamics in Jewish communities

Amidst ongoing debates over gender roles in Jewish denominations and the nuances of gender separation in Orthodox Judaism, the differentiation in modesty standards observed by Hasidic women offers insight into the complexities of religiously regulated gender norms. While strict modesty rules are upheld within the community, there is leniency in interactions with men perceived to adhere to liberal norms. This dynamic reflects broader discussions within Jewish denominations regarding the role of women and the impact of religious institutions on gender norms. Institutions like the Reconstructionist Rabbinical College's Gottesman Chair in Gender and Judaism and Kolot - the Center for Jewish Women's and Gender Studies, aim to address these complexities and reinforce the mission of liberal Jewish movements in promoting gender equality and inclusivity within religious contexts. [19]

Despite the progress made in women's economic participation in Israeli society, there persists a traditional division of household labor, indicating enduring gender perceptions. While women have advanced in the public sphere, their increased engagement hasn't led to a proportional shift in domestic responsibilities among spouses. This pattern holds even among employed women, who contribute significantly to the workforce, underscoring the resilience of traditional gender roles within the private sphere. This suggests a disparity between societal attitudes towards gender roles and the actual distribution of household tasks, warranting ongoing efforts to address gender inequalities in both public and private domains. [20]

Terms

Scope

The history Gender and Jewish studies began primarily through research on Jewish women and the role of women in Judaism and Jewish culture. [17]

Nonetheless, gender and Jewish studies also investigate the gender phenomena pertaining to men and masculinity. In addition, the subfield encompasses research on Jewish views on homosexuality and queer theory as these pertain to Jews and Judaism.

In historical terms, gender and Jewish studies span a broad range, from Biblical exegesis, research on rabbinic literature, Medieval Jewish culture, the importance of gender in Jewish responses to modernity, and gender identity politics in the contemporary period.

There is a growing subfield in the study of gender and Judaism, which sees the binaries of male and female as crucial constructs in Jewish thought. [28] [29] [30]

While the male/female dialectic first makes its appearance in the story of creation, the Talmud insists that the idea of male and female extends way beyond sex roles: "Rav Yehuda says that Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. [...] (Isaiah 27:1)". [31]

This dialectic takes on even greater theological significance in light of the Song of Songs, which has been traditionally interpreted as a metaphor for the relationship between God and the Nation of Israel, where the Nation of Israel is cast as feminine towards God, who is represented in the story by the male lover.

Other examples of topics in which the male/female dynamic is used metaphorically include: the relationship between Shabbat and the days of the week, [32] the relationship between the Oral and Written Law, the relationship between This World and the Next, the interplay between the legal and extra-legal aspects of Talmud (halacha and aggadah), [33] and the Jewish calendar, which makes use of both the sun (traditionally symbolic of the male force) and the moon (traditionally symbolic of the female force). [34]

There is also a movement among queer and gender nonconforming Jews to use Torah as a basis for questioning a gender binary. These conversations are more present in Reconstructionist and Reform Judaism, but they also appear in Orthodox Judaism. [35]

See also

Related Research Articles

<span class="mw-page-title-main">Judaism</span> Ethnic religion of the Jewish people

Judaism is an Abrahamic, monotheistic, and ethnic religion, comprises the collective spiritual, cultural, and legal traditions of the Jewish people. Contemporary Judaism having originated as an organized religion in the Middle East during the Bronze Age, and evolved from Yahwism around the 6th/5th century BCE, and is thus considered to be one of the oldest monotheistic religions. Along with Samaritanism, to which it is closely related, Judaism is one of the two oldest Abrahamic religions.

The subject of homosexuality and Judaism dates back to the Torah. The book of Vayikra (Leviticus) is traditionally regarded as classifying sexual intercourse between males as a to'eivah that can be subject to capital punishment by the current Sanhedrin under halakha.

<span class="mw-page-title-main">Women in Judaism</span> Role of women in Judaism

Women in Judaism have affected the course of Judaism over millenia. Their role is reflected in the Hebrew Bible, the Oral Law, by custom, and by cultural factors. Although the Hebrew Bible and rabbinic literature present various female role models, religious law treats women in specific ways. According to a 2017 study by the Pew Research Center, women account for 52% of the worldwide Jewish population.

Judith Rebecca Hauptman is an American feminist Talmudic scholar.

Jewish feminism is a movement that seeks to make the religious, legal, and social status of Jewish women equal to that of Jewish men in Judaism. Feminist movements, with varying approaches and successes, have opened up within all major branches of the Jewish religion.

Rachel Adler is Professor Emerita of Modern Jewish Thought and Judaism and Gender at Hebrew Union College, at the Los Angeles campus.

Schechter Institute of Jewish Studies, located in the Neve Granot neighborhood of Jerusalem, is an Israeli academic institution.

Daniel Boyarin is an Israeli–American academic and historian of religion. Born in New Jersey, he holds dual United States and Israeli citizenship. He is the Hermann P. and Sophia Taubman Professor of Talmudic Culture in the Departments of Near Eastern Studies and Rhetoric at the University of California, Berkeley. He is married to Chava Boyarin, a lecturer in Hebrew at UC Berkeley. They have two sons. His brother, Jonathan Boyarin, is also a scholar, and the two have written together. He has defined himself as a "diasporic rabbinic Jew".

Lori Hope Lefkovitz, the Ruderman Professor of Jewish Studies, directs the Northeastern Humanities Center and the Jewish Studies Program at Northeastern University. She is the founding director of Kolot: The Center for Jewish Women and Gender Studies, the first such center at a rabbinical seminary.

The relationship between transgender people and religion varies widely around the world. Religions range from condemning any gender variance to honoring transgender people as religious leaders. Views within a single religion can vary considerably, as can views between different faiths.

In Judaism, especially in Orthodox Judaism, there are a number of settings in which men and women are kept separate in order to conform with various elements of halakha and to prevent men and women from mingling. Other streams of Judaism rarely separate genders any more than secular western society.

<span class="mw-page-title-main">Women rabbis and Torah scholars</span> Jewish women in religious leadership

Women rabbis are individual Jewish women who have studied Jewish Law and received rabbinical ordination. Women rabbis are prominent in Progressive Jewish denominations, however, the subject of women rabbis in Orthodox Judaism is more complex. Although a significant number of Orthodox women have been ordained as rabbis, many major Orthodox Jewish communities and institutions do not accept the change. In an alternative approach, other Orthodox Jewish institutions train women as Torah scholars for various Jewish religious leadership roles. These roles typically involve training women as religious authorities in Jewish Law but without formal rabbinic ordination, instead, alternate titles are used. Yet, despite this alteration in title, these women are often perceived as equivalent to ordained rabbis. Since the 1970s, over 1,200 Jewish women have been ordained as rabbis.

Orthodox Jewish feminism is a movement in Orthodox Judaism which seeks to further the cause of a more egalitarian approach to Jewish practice within the bounds of Jewish Law. The major organizations of this movement is the Jewish Orthodox Feminist Alliance (JOFA) in North America, and Women of the Wall (WOW) and its affiliates in Israel and internationally, known as The International Committee for Women of the Wall (ICWOW). In Israel, the leading Orthodox feminist organization is Kolech, founded by Dr. Chana Kehat. In Australia, there is one Orthodox partnership minyan, Shira Hadasha, in Melbourne.

The first openly lesbian, gay, bisexual, and transgender clergy in Judaism were ordained as rabbis and/or cantors in the second half of the 20th century.

Lesbian, gay, bisexual, transgender (LGBT) affirming denominations in Judaism are Jewish religious groups that welcome LGBT members and do not consider homosexuality to be a sin. They include both entire Jewish denominations, as well as individual synagogues. Some are composed mainly of non-LGBT members and also have specific programs to welcome LGBT people, while others are composed mainly of LGBT members.

In Jewish tradition, the term androgynos refers to someone who possesses both male and female sexual characteristics. Due to the ambiguous nature of the individual's sex, Rabbinic literature discusses the gender of the individual and the legal ramifications that result based on potential gender classifications. In traditionally observant Judaism, gender plays a central role in legal obligations.

Jewish traditions across different eras and regions devote considerable attention to sexuality. Sexuality is the subject of many narratives and laws in the Tanakh and rabbinic literature.

<span class="mw-page-title-main">Tumtum (Judaism)</span> Person whose sex is unknown in Judaism

Tumtum is a term that appears in Jewish Rabbinic literature. It usually refers to a person whose sex is unknown because their genitalia are hidden, undeveloped, or difficult to determine.

Feminist Jewish ethics is an area of study in Jewish ethics and feminist philosophy.

This is a timeline of LGBT Jewish history, which consists of events at the intersection of Judaism and queer people.

References

  1. ↑ Wharton, Amy S. (2005). The sociology of gender : an introduction to theory and research. Malden, MA: Blackwell Pub. ISBN   1-4051-0124-5. OCLC   53485306.
  2. ↑ The Routledge queer studies reader. Donald E. Hall, Annamarie Jagose, Andrea Bebell, Susan Potter. London. 2013. ISBN   978-0-415-56410-6. OCLC   606776841.{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: others (link)
  3. ↑ Gender and Jewish history. Marion A. Kaplan, Deborah Dash Moore. Bloomington: Indiana University Press. 2011. ISBN   978-0-253-35561-4. OCLC   502029602.{{cite book}}: CS1 maint: others (link)
  4. ↑ Baskin, Judith R. (1991). "Integrating Gender Studies into Jewish Studies". Shofar: An Interdisciplinary Journal of Jewish Studies. 9 (4): 92–97. doi:10.1353/sho.1991.0101. ISSN   1534-5165. S2CID   144125846.
  5. ↑ "More than Just Male and Female: The Six Genders in Ancient Jewish Thought." Freidson, Sarah. Sefaria, 10 June 2016.
  6. ↑ Irshai, Ronit (2010). "Toward a Gender Critical Approach to the Philosophy of Jewish Law (Halakhah)". Journal of Feminist Studies in Religion. 26 (2): 55–77. doi:10.2979/fsr.2010.26.2.55. ISSN   8755-4178. JSTOR   10.2979/fsr.2010.26.2.55. S2CID   144382373.
  7. ↑ Adler, Rachel (2016-09-01). "Queer Jews Talking Their Way in". European Judaism. 49 (2): 6–13. doi:10.3167/ej.2016.490203. ISSN   0014-3006.
  8. ↑ Kaplan, Marion A.; Moore, Deborah Dash, eds. (2011). Gender and Jewish history. The modern Jewish experience. Bloomington: Indiana University Press. ISBN   978-0-253-35561-4.
  9. ↑ Irshai, Ronit (2019-04-03). "The construction of gender in halakhic Responsa by the Reform movement: transgender people as a case study". Journal of Modern Jewish Studies. 18 (2): 160–176. doi:10.1080/14725886.2019.1595496. ISSN   1472-5886. S2CID   151081605.
  10. ↑ Judaism since gender. Miriam Peskowitz, Laura Levitt. New York: Routledge. 1997. ISBN   0-415-91460-4. OCLC   35280863.{{cite book}}: CS1 maint: others (link)
  11. ↑ Thompson, Jennifer (2019-12-01). "The Birdcage: Gender Inequity in Academic Jewish Studies". Contemporary Jewry. 39 (3): 427–446. doi:10.1007/s12397-019-09303-4. ISSN   1876-5165. S2CID   210486890.
  12. ↑ AJS
  13. ↑ Kamel (2014). "Women and the Transformation of Jewish Studies: An Oral History of the Association of Jewish Studies Women's Caucus: The Paula Hyman Oral History Project". Nashim: A Journal of Jewish Women's Studies & Gender Issues (27): 129–158. doi:10.2979/nashim.27.129. JSTOR   10.2979/nashim.27.129. S2CID   154139516.
  14. ↑ Glanzberg-Krainin, Deborah; Levitt, Laura (March 2009). "Feminist Theory and Jewish Studies: Feminist Theory and Jewish Studies". Religion Compass. 3 (2): 241–252. doi:10.1111/j.1749-8171.2008.00131.x.
  15. ↑ "-Brandeis Institute". Archived from the original on 2007-08-25. Retrieved 2007-11-01.
  16. ↑ Kanarek, Jane (November 2009). "Tova Hartman. Feminism Encounters Traditional Judaism: Resistance and Accommodation. Hadassah Brandeis Institute Series on Jewish Women. Waltham, MA: Brandeis University Press, 2008. xvi, 162 pp". AJS Review. 33 (2): 437–439. doi:10.1017/S0364009409990146. ISSN   1475-4541. S2CID   162651832.
  17. 1 2 Stuerzenhofecker, Katja (2019-12-01). "Introduction: Five Decades of Gender in Jewish Studies". Melilah: Manchester Journal of Jewish Studies. 13 (1): 1–4. doi: 10.31826/mjj-2019-130102 . ISSN   1759-1953. S2CID   215769890.
  18. ↑ "Home - Kolot: Center for Jewish Women's & Gender Studies". Archived from the original on 2008-08-20. Retrieved 2019-12-25.
  19. ↑ Soyer (2015). Shofar. 34 (1): 131. doi:10.5703/shofar.34.1.131. ISSN   0882-8539 http://dx.doi.org/10.5703/shofar.34.1.131.{{cite journal}}: Missing or empty |title= (help)
  20. ↑ Mandel, Hadas; Birgier, Debora P. (2016), Khattab, Nabil; Miaari, Sami; Stier, Haya (eds.), "The Gender Revolution in Israel: Progress and Stagnation", Socioeconomic Inequality in Israel, New York: Palgrave Macmillan US, pp. 153–184, doi:10.1057/9781137544810_8, ISBN   978-1-349-57288-5 , retrieved 2024-03-26
  21. ↑ "Klein Dictionary, זָכָר". www.sefaria.org. Retrieved 2023-12-02.
  22. ↑ Kessler, Gwynn (April 2020), Koltun-Fromm, Naomi; Kessler, Gwynn (eds.), "Rabbinic Gender: Beyond Male and Female", A Companion to Late Ancient Jews and Judaism (1 ed.), Wiley, pp. 353–370, doi:10.1002/9781119113843.ch22, ISBN   978-1-119-11362-1, S2CID   216252131 , retrieved 2022-11-27
  23. 1 2 "Mishnah Bikkurim 4:5". www.sefaria.org.
  24. ↑ Cohen, Alfred (September 1999). "Tumtum and androgynous". Journal of Halacha and Contemporary Society (38): 62–85. ISSN   0730-2614. PMID   11657893.
  25. ↑ Schleicher, M. (2011-12-01). "Constructions of Sex and Gender: Attending to Androgynes and Tumtumim Through Jewish Scriptural Use". Literature and Theology. 25 (4): 422–435. doi:10.1093/litthe/frr051. ISSN   0269-1205.
  26. ↑ Backon, joshua (2007). ""A new interpretation of akarah... ein lah valad (gen. 11: 30) based on the Talmud:" unattached follicle"". Jewish Bible Quarterly. 40 (3).
  27. ↑ Hare, John (2015), Cornwall, Susannah (ed.), "Hermaphrodites, Eunuchs, and Intersex People: The Witness of Medical Science in Biblical Times and Today", Intersex, Theology, and the Bible, New York: Palgrave Macmillan US, pp. 79–96, doi:10.1057/9781137349019_4, ISBN   978-1-349-56394-4 , retrieved 2022-11-28
  28. ↑ Miriam R. Kosman (2014). Circle, Arrow, Spiral: Exploring Gender in Judaism. Nefesh Yehudi. ISBN   978-1-61465-399-8. OCLC   898048471.
  29. ↑ Steven F. Friedell, “The ‘Different Voice’ in Jewish Law: Some Parallels to a Feminist Jurisprudence,” Indiana Law Journal, October 1992.
  30. ↑ Neusner, Jacob, Androgynous Judaism: Masculine and Feminine in the Dual Torah, Wipf and Stock Publishers, 1993.
  31. ↑ "Bava Batra 74b". www.sefaria.org.
  32. ↑ Kosman, Miriam (10 October 2016). "Men are from Weekday, Women are from Shabbat". Aish.com.
  33. ↑ Jacob Neusner (1998). How the Rabbis Liberated Women. Scholars Press. ISBN   978-0-7885-0516-4. OCLC   1170153388.
  34. ↑ Devorah Fastag (2018). The Moon's Lost Light: Redemption and Feminine Equality. R R BOWKER LLC. ISBN   978-0-9993789-1-5.
  35. ↑ "Moskowitz, Mike. I'm a Boy and These Are My Clothes, Jewish Week, 26 February 2018, https://jewishweek.timesofisrael.com/im-a-boy-and-these-are-my-clothes/.

Bibliography

This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.