Английская Википедия:Gender and Jewish studies

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Шаблон:Short description 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]

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. 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.[8]

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.[9][10] 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" [11] and widely influenced Jewish studies as a whole to incorporate a gendered perspective in Jewish Scholarship.[12] 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.[13] 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."[14] 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.[15] 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.[16]

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 ",[17] the first such center established at a rabbinical seminary (1996).

Terms

  • Zachar (Шаблон:Lang): This term is related from the word for memory, and it is usually translated as "male" in English.[18]
  • Nekevah (Шаблон:Lang): This term is derived from the word for a crevice and probably refers to a vaginal opening. It is usually translated as "female" in English.[19]
  • Androgynos (Шаблон:Lang): A person who has both "male" and "female" physical sexual characteristics. 149 references in Mishnah and Talmud (1st–8th centuries); 350 in classical midrash and Jewish law codes (2nd–16th centuries). According to Rabbi Meir in the Mishnah, it is "a unique creature, neither male nor female".[20]
  • Tumtum (Шаблон:Lang): A person whose sexual characteristics are indeterminate or obscured. 181 references in the Mishnah and Talmud; 335 in classical midrash and Jewish law codes. Rabbi Meir contrasts it with the androgynus, saying it is not a unique creation, "sometimes a man and sometimes a woman".[20] Unlike the Androgynos, the Tumtum's gender can be revealed to be either male or female and as such has different roles under Jewish Law.[21] Some Rabbi believe Abraham and Sarah were described to be Tumtum, unable to conceive before God intervened.[22]
  • Ay'lonit (Шаблон:Lang): A female who does not develop secondary sex characteristics at puberty and is assumed infertile.[23]
  • Saris (Шаблон:Lang): A male who does not develop secondary sex characteristics at puberty or has their sex characteristics removed. A Saris can fall under two categories: One can be "naturally" born a saris (saris hamah) or one can become a saris through human intervention (saris adam).[24]

Scope

The history Gender and Jewish studies began primarily through research on Jewish women and the role of women in Judaism and Jewish culture.[16]

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.[25][26][27]

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)".[28]

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,[29] 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),[30] 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).[31]

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.[32]

See also

References

Шаблон:Reflist

Bibliography

  • Gray, Hillel. 2015. “The Transitioning of Jewish Biomedical Law: Rhetorical and Practical Shifts in Halakhic Discourse on Sex-Change Surgery.” Nashim 29: 81–107
  • Crincoli, Markus. 2015–16. “Religious Sex Status and the Implications for Transgender and Gender Nonconforming People.” FIU Law Review 11: 137–148.
  • Englander, Yakir. 2014. “ םירשעההאמבתירבהתוצראבםימרופרהםינברהדוגיאברקבתינימדחהתוינימהתסיפת תיריווקתרוקיב : ותקיספלעהתעפשהו] “ The Concept of Homosexuality Among the Union of American Reform Rabbis in the Twentieth Century and its Effect on its Responsa: a Queer Critique]. In הרבחותוברת , תוגה : תימרופרהתודהיה] Reform Judaism: Thought, Culture and Sociology], edited by Avinoam Rosenak, 213–227. Jerusalem: Hakibbutz Hameu’chad (Hebrew).
  • Lori Hope Lefkovitz. "Reflections on the Future of Jewish Feminism and Jewish Feminist Scholarship" in Nashim: A Journal of Jewish Women's Studies & Gender Issues 10 (2005) 218-224 The author holds the Gottesman Chair in Gender and Judaism at the Reconstructionist Rabbinical College; founded and is the Director of Kolot: Center for Jewish Women and Gender Studies at RRC
  • Heyes, Cressida. 2003. “Feminist Solidarity After Queer Theory: The Case of Transgender.” Signs 28 (4): 1093–1120.
  • Ladin, Joy. 2018a. “In the Image of God, God Created Them: Toward Trans Theology (Roundtable).” Journal of Feminist Studies in Religion 34 (1): 53–58.
  • Ladin, Joy. 2018b. The Soul of the Stranger: Reading God and Torah from a Transgender Perspective. Waltham: Brandeis University Press.
  • Plaskow, Judith. 2010. “Dismantling the Gender Binary Within Judaism: The Challenge of Transgender to Compulsory Heterosexuality.” In Balancing on the Mechitza – Transgender in Jewish Community, edited by Noach Dzmura, 187–210. Berkeley, CA: North Atlantic Books
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Шаблон:Women in Judaism Шаблон:Jews and Judaism