Jewish Studies at the Crossroads of Anthropology and History: authority,diaspora, tradition

In recent years, critical thought and theological discourse have been challenging each other, as they share mutual themes alongside contesting motivations. Against this broad background, this outline presents a possible formula for “critical theology,” which negotiates between the critical and the theological fields of inquiry. Stemming from the contemporary Israeli framework of religion, society and political imagination, the formula points to the difference between the call to critically navigate in the theological field of meanings, and the call to faithfully adopt its message; between the call “to the call” of theology, and the call “by means of” theology. By doing so, the outline aims to present theology as the original realm of non-religious, perhaps even un-religious, critique, and not as its adversary, while nonetheless maintaining “the religious” as such. Critical theology, we suggest, from our Israeli/Jewish perspective, is a social and political challenge of our time in which religion and religiosity have returned to the forefront of the social, political and cultural world.     

Jewish Blood: Reality and Metaphor in History,Religion, and Culture

Although Rodney Stark is best known for his work on religious economies, he has recently turned his attention to the social effects of monotheism. If we look carefully on the theoretical trajectory evident in this recent work, what we find is a social-evolutionary approach to religion that was prevalent in the 19th century, but long ago assumed by most academics to be discredited. Furthermore, as becomes increasingly evident going through this series, the particular social-evolutionary sequence that Stark constructs has been shaped by a vision of Protestant triumphalism, and a privileging of evangelical Protestantism, that also belongs to an earlier time. While it would easy to ignore Stark's work (and the last two books in this series do seem to have been ignored in academic circles), there are reasons (which include the popular appeal of his work and his treatment of Islam) for taking his work seriously.     

Jewish bioethics and medical genetics

Man has been aware of the science of genetics, i.e, how living things transport heritable traits to their offspring, since biblical times. However, knowledge regarding genetic disorders has increased greatly in recent years. Advances have been made with respect to both the methodology of genetic diagnosis and the treatment of genetic diseases. Both Jewish and secular ethicists, in general, approve of new genetic diagnostic techniques and genetic therapy if the risk/benefit ratio is favorable for humankind. However, all medical ethicists are still struggling with the ethical question: “To what extent should we tamper with the process of natural selection?”     

Gender, Religion, and Feminism: The Case of Jewish Israeli Traditionalists

This article explores the issue of gender, feminism, and religion through a study of Jewish Israeli traditionalist ( masorti ) women. Based on the premise that feminist discourse and rhetoric have become widely accepted and disseminated (while sociocultural and political practices are far from fully implementing this discourse), the article asks how women who choose an identity that refuses to fall into the one-dimensional dichotomy that distinguishes between the category of the "secular-modern-feminist" and that of the "religious-traditional-subordinate" construct and negotiate their feminine identity, while exploring the varying ways in which this identity-construct interplays with these women's identity as members of an ethno-national collective. This exploration deals with issues of: feminist and Jewish traditionalist discourses; body, dress, and ritual; family, spousal relations, and personal security; and women in synagogue.     

Truthfulness and the permissibility of Falsehood in the Jewish tradition

Abstract

In this article, I deal with the concept of truth and lie in Jewish traditional literature, examining its development in the Hebrew Bible and rabbinic literature. An essential aspect in understanding this concept is the dualism of ‘good’ and ‘evil’ impulses and the free will of human beings, who were created in the image of God and have the choice to decide between right and wrong.     

Counting on Whiteness: Religion,race, ethnicity,and the politics of Jewish demography

American Jews have long been an anomaly for scholars concerned with understanding how they fit into extant social scientific or historical categories. Sometimes they seem best described as an ethnic group, other times as a religious one. This ambiguity has also vexed Jewish communal leaders whose desire to comprehend their communities has largely been underwritten by their intention to protect it. This intersection of sociological methods and schema and Jewish communal concerns has resulted in decisive omissions regarding how best to account for the racial and ethnic diversity of American Jews. An analysis of survey instruments used in 175 American Jewish population studies and community portraits conducted since 1970 reveals a focus on questions of religious practice and an avoidance of those about race and ethnicity, resulting in a “religio-racial formation” of American Jews as White. This approach to studying American Jewish life has marginalized or excluded non-White Jews while ensuring ongoing Jewish communal access to Whiteness without having to claim it explicitly.     

On the Symbiosis of Science and Religion: A Jewish Perspective

Three theses are explored, the first two historical and the third philosophical-theological: (1) throughout most of the history ofWestern civilization, science and religion have been closely connected with each other, and each has benefited from the connection; (2) the belief that science and religion have always been in conflict is not based on the actual history of either set of institutions; and (3) structurally a relationship between the two institutions is in the interest of both. By religion here I mean specifically, but not exclusively, Judaism.     

Gender,sexual orientation,and disordered eating

Abstract

While most patients with bulimia nervosa are heterosexual women, a significant number of men with bulimia nervosa are gay males, suggesting that gay men, more than heterosexual men, may be at risk for developing eating disorders. This study compared the food-related attitudes and behaviors of heterosexual men and women in contrast with those of lesbians and gay men, attempting to find whether one's sexual orientation may contribute to differential risk. Two thousand employees were randomly selected from a large health care corporation, of whom 805 returned a completed questionnaire including Stunkard and Messick's (1985) Dietary Restraint and Disinhibition Scales. A stratified random sample was drawn to include demographically comparable groups of 25 lesbians, 50 gay men, 75 heterosexual women, and 75 heterosexual men. Women were less satisfied with their appearance at their present weight and expressed more restraint and more negative feelings after bingeing than did men. Heterosexual women were most dissatisfied with their weight, although heterosexual men were more objectively overweight. Gay men and heterosexual women were similar in disordered eating patterns and disinhibition, contrasting with lesbians and heterosexual men.     

Sex-role acquisition,parental behavior,and sexual orientation: Some tentative hypotheses

It was hypothesized that sexual orientation is not an aspect of sex-role socialization, but is acquired during a sensitive period from birth to 3 years through physical contact with adults. This is tentatively supported by evidence suggesting that (a) sexual orientation is highly resistant to change after adolescence; (b) infants respond to sexual stimulation and discriminate between the sexes; (c) gender identity is fixed between birth and 3 years of age; (d) during their infancy, homosexuals were psychosocially and presumably physically responded to as children of the opposite sex; (e) parents touch boys and girls differently. Stronger support for the hypothesis must be gained from longitudinal observation of parent-infant physical and social interaction and the infant's eventual sexual orientation.     

The ideal of piety of the Ashkenazi Hasidim and its roots in Jewish tradition

This article is the revised version of a lecture given at the Third Congress of the European Association of Jewish Studies, held in Berlin, July 26–31, 1987. I thank Israel Yuval for commenting on the first German draft, and Kenneth Stow, Sarah Gluck, and Aubrey Pomerance for their efforts in shaping and improving the English translation.     

A Patrimony of Idols: Second-Wave Jewish and Christian Feminist Theology and the Criticism of Religion

This article suggests that second-wave feminist theology between around 1968 and 1995 undertook the quintessentially religious and task of theology, which is to break its own idols. Idoloclasm was the dynamic of Jewish and Christian feminist theological reformism and the means by which to clear a way back into its own tradition. Idoloclasm brought together an inter-religious coalition of feminists who believed that idolatry is not one of the pitfalls of patriarchy but its symptom and cause, not a subspecies of sin but the primary sin of alienated relationship. The first moment of feminist theology’s criticism of patriarchal power is not that it is socially unjust, but that it has licence to be unjust because it is idolatrous. Yet, neither opponents of feminist theology who dismiss it on the grounds that it is a secular import into the tradition, nor feminist students of theology and religion, have paid sufficient attention to feminist theology’s counter-idolatrous turn as the religious ground of women’s liberation. Here, the freedom and becoming of women is dependent on the liberation of the religious imagination from captivity to a trinity of idols: the patriarchal god called God who is no more than an inference from the political dispensation that created him; the idol of the masculine that created God in his own image and the idol of the feminine worshipped as an ideational object of desire only as the subordinated complement of the masculine and as a false image that becomes a substitute for the real, finite women whose agency and will it supplants.     

Religion,Health, and the Psychology of Religion: How the Research on Religion and Health Helps Us Understand Religion

An increasing replication of studies find a correlation between religious belief and practice and mental and physical health and longevity. This paper discusses some of the implications of this research for the ways in which religion might understood psychologically. Most interpretations of this data focus on the presence of one or more mediating variables. This paper argues that the presence of these mediating factors helps us understand more precisely some of the ways in which religion actually does impact on human life and in what the psychological uniqueness of religion actually consists.     

Race/ethnicity and sexual orientation: intersecting identities

Racial/ethnic minority women who come to identify as lesbian must confront the norms and expectations of both the majority and minority cultures in which they live. This article reports findings from a diverse sample of nearly 450 women and examines the effects of race/ethnicity on sexual identity development in African American, Latina, and White lesbians. African American and Latina respondents differed little in the timing and disclosure of lesbian identity; comparisons between women of color and White women revealed substantial variability. Findings are discussed in terms of their implications for practice with lesbians of color.     

Swagger, sway, and sexuality: Judging sexual orientation from body motion and morphology

People can accurately judge the sexual orientation of others, but the cues they use have remained elusive. In 3 studies, the authors examined how body shape and motion affect perceived sexual orientation. In 2 studies, participants judged the sexual orientation of computer-generated animations in which body shape and motion were manipulated. Gender-typical combinations (e.g., tubular body moving with shoulder swagger or hourglass body moving with hip sway) were perceived generally to be heterosexual; gender-atypical combinations were perceived generally to be homosexual. These effects were stronger for male targets. Body shape affected perceived sexual orientation of women, but motion affected perceived sexual orientation of both men and women. Study 3 replicated and extended these findings. Participants judged dynamic outlines of real people (men and women, both gay and straight) in which body shape and motion were measured. Again, gender-atypical body motion affected perceived sexual orientation and, importantly, affected accuracy as well.     

Youth suicide risk and sexual orientation

Using a broad suicide risk assessment (suicidal ideation, hopelessness, hostility) with 100 youth ages 17 to 19, this study examined the relationship between sexual orientation and youth suicide risk. Participants were compared across sexual orientation, as well as level of perceived external support, which may be a mitigating variable in suicide risk. The suicide risk demonstrated by sexual minorities in this study was no greater than that of their heterosexual peers. Youth who reported more external support demonstrated lower overall suicide risk and, specifically, lower levels of hostility, hopelessness, and suicidal ideation. The results indicated that suicide risk is not determined by demographic criteria alone, and may be influenced by psychosocial variables, such as support.     

The relationship between conformity to gender norms,sexual orientation,and gender identity for sexual minorities

The current study examined how dimensions of masculinity and femininity were expressed for sexual minorities. Cluster analysis was used to determine the number of latent classes for conformity to masculine and feminine norms for sexual minorities. A four-class solution was the best fit to the data. Cluster 1 (labeled Relating to others through equality and caring, n = 41) was characterized by low dominance and power over women and high involvement with kids and have nice relationships norms. Cluster 2 (labeled Relating to others through avoidance and misogyny, n = 38) was characterized by low risk-taking and have nice relationships and high power over women and disdain for homosexuality. Cluster 3 (labeled Relating to others through power, n = 34) was characterized by high winning, pursuit of status, and appearance and low modesty. Cluster 4 (labeled Relating to others through sex, n = 27) was characterized by low involvement in romantic relationships and sexual fidelity while endorsing high playboy attitudes. Results indicate that conforming to gender norms tends to follow categories of interpersonal beliefs and behaviors rather than being based in gender identity or sexual orientation. Implications of the results for future research and clinical practice are examined.