Bulletin: Religion in Israel

Books:

• Sharaby, Rachel. The Revival of a Tradition. Seharane Celebrations in Israel (Tel Aviv: Resling, 2016; in Hebrew).
• Hakak, Yohai. Haredi Masculinities between the Yeshiva, the Army, Work and Politics: The Sage, the Warrior and the Entrepreneur (Leiden: Brill, 2016).

Articles:

• Engelberg, Ari. “Religious Zionist Singles: Caught Between ‘Family Values’ and ‘Young Adulthood’.” Journal for the Scientific Study of Religion 55.2 (2016): 349-64.
• Shoham, Hizky. “‘He had a Ceremony—I had a Party’: Bar Mitzvah Ceremonies vs. Bat Mitzvah Parties in Israeli Culture.” Modern Judaism 36.3 (2016): 335-356.
• Levy, John. “Freedom and Authority in Israel.” In Freedom and Authority in Religions and Religious Education (ed. Brian Gates; London and New York: Bloomsbury, 1996, reprinted 2016), 86-94.
• Uzan, Elad. “From Social Norm to Legal Claim: How American Orthodox Feminism Changed Orthodoxy in Israel.” Modern Judaism 36.2 (2016): 144-62.
• Shilon, Avi. “Menachem Begin’s Attitude toward the Jewish Religion.” Middle East Journal 70.2 (2016): 249-74.
• Levy, Yagil. “Religious Authorities in the Military and Civilian Control. The Case of the Israeli Defense Forces.” Politics & Society 44.2 (2016): 305-32.

Reviews:

• Waldron, Mary Ann. Review of: René Provost, ed. Mapping the Legal Boundaries of Belonging: Religion and Multiculturalism from Israel to Canada (New York: Oxford University Press, 2014). Journal of Church and State, 2016 (online first).
• Ward, Ian. Review of: Jacques Berlinerblau, Sarah Fainberg, and Aurora Nou, eds. Secularism on the Edge: Rethinking Church-State Relations in the United States, France, and Israel (New York: Palgrave Macmillan, 2014). Journal of Church and State, 2016 (online first).
• Greenberg, Yoel. Review of: Raffi Ben-Moshe, Experiencing Devekut: The Contemplative Niggun of Habad in Israel (trans. Jonathan Chipman; Jeursalem: Jewish Music Research Center, 2015). Notes 73.1 (2016): 120-122.

 

New Article: Gor Ziv, Teaching Jewish Holidays in Early Childhood Education in Israel

Gor Ziv, Haggith. “Teaching Jewish Holidays in Early Childhood Education in Israel: Critical Feminist Pedagogy Perspective.” Taboo 15.1 (2016): 119-34.

 

URL: http://search.proquest.com/openview/40522e5877f96e9463985043f68d6e85/1?pq-origsite=gscholar&cbl=28753

 

Abstract

Teaching Jewish holidays in secular kindergartens in Israel is a major part of the early childhood education curriculum and often revolves around myths of heroism. The telling of these stories frequently evokes strong nationalist feelings of identification with fighting as they describe survival wars and conflicts in which the heroes are mostly male fighters and Jewish victory over the enemy is celebrated. Thus the teaching of the holidays hidden agenda strengthens ceremonial, patriarchal and national ideas. This paper proposes a number of educational alternatives in accordance with critical feminist pedagogy and Jewish values of social justice. The article focuses on three major holidays: Hanukah, Purim and Passover. It shows in each one of them the conventional reading of the holiday which is the traditional way it is being taught in secular kindergartens, the holiday through a critical feminist pedagogy lens and application in early childhood classrooms.

 

 

 

New Article: Lahav, Post-Secular Jewish Feminist Theology? The View from Israel

Lahav, Hagar. “Post-Secular Jewish Feminist Theology? The View from Israel.” Journal of Modern Jewish Studies 14.3 (2015): 355-72.

 

URL: http://dx.doi.org/10.1080/14725886.2015.1039313

 

Abstract

About 25% of the Jewish population in Israel consists of “secular believers.” They self-identify as secular but also believe in God or some kind of higher/deeper power(s). Their identity conflicts with the conventional identification of secularism with atheism, as do post-secular theologies, whose theological ideas reject traditional religion while adopting concepts of faith. Western feminism proved especially conducive to the development of post-secular theology. This study addresses both Israeli Judaism and feminist theology from a post-secular perspective. It analyses two academic fields of discourse—feminist Jewish theology and feminism in Israel—to determine whether, how and why they are developing a Jewish post-secular feminist theology. The study reveals that such theologies are rare and suggests that discursive field structure limits their development.