Young Men in Israeli Haredi Yeshiva Education: The Scholars` Enclave in Unrest, Yohai Hakak
Автор: Stadler Nurit Название: A Well-Worn Tallis for a New Ceremony: Trends in Israeli Haredi Culture ISBN: 193623582X ISBN-13(EAN): 9781936235827 Издательство: Mare Nostrum (Eurospan) Рейтинг: Цена: 39730.00 T Наличие на складе: Есть у поставщика Поставка под заказ. Описание: <p><em>A Well-Worn Tallis for a New Ceremony: Trends in Israeli Haredi Culture</em> is a study of contemporary ultra-Orthodox religiosity in Israel. This book analyses the on-going reconstruction of Haredi culture in Israel, a process which has been spurred on by the challenges of modernity, the worldwide resurgence of religion, and the strong sway of Israeliness. Despite its founders’ and the present leadership’s long-standing efforts to establish and buttress an community enclave, various modern trends and state institutions, such as secularisation, consumerism, feminism, and the military, are having a profound impact on the yeshiva world. In other words, modernity is making inroads into the Jewish state’s Haredi ‘ghetto’ and transforming many aspects of everyday life. Over the course of her extended research on this community, Stadler has discerned changes in several key areas: religious life; the family structure; and the community’s interface with government authorities and the rest of the populace. Her book sheds light on all these developments. </p>
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2009 Choice Outstanding Academic Title The ultra-Orthodox yeshiva, or Jewish seminary, is a space reserved for men, and for a focus on religious ideals. Fundamentalist forms of piety are usually believed to be quite resistant to change. In Yeshiva Fundamentalism, Nurit Stadler uncovers surprising evidence that firmly religious and pious young men of this community are seeking to change their institutions to incorporate several key dimensions of the secular world: a redefinition of masculinity along with a transformation of the family, and participation in civic society through the labor market, the army, and the construction of organizations that aid terror victims. In their private thoughts and sometimes public actions, they are resisting the demands placed on them to reject all aspects of the secular world. Because women are not allowed in the yeshiva setting, Stadler’s research methods had to be creative. She invented a way to simulate yeshiva learning with young yeshiva men by first studying with an informant to learn key religious texts, often having to do with family life, sexuality, or participation in the larger society. This informant then invited students over to discuss these texts with Stadler and himself outside of the yeshiva setting. This strategy enabled Stadler to gain access to aspects of yeshiva life in which a woman is usually unable to participate, and to hear “unofficial” thoughts and reactions which would have been suppressed had the interviews taken place within the yeshiva. Yeshiva Fundamentalism provides an intriguing — and at times surprising — glimpse inside the all-male world of the ultra-orthodox yeshivas in Israel, while providing insights relevant to the larger context of transformations of fundamentalism worldwide. While there has been much research into how contemporary feminism has influenced the study of fundamentalist groups worldwide, little work has focused on ultra-Orthodox men’s desires to change, as Stadler does here, showing how fundamentalist men are themselves involved in the formulation of new meanings of piety, gender, modernity and relations with the Israeli state.
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