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Date: 2021
Date: 2016
Abstract: Objective: To explore determinants of participation in breast cancer screening in orthodox Jewish women living in Antwerp, Belgium, and to uncover their opinions and attitudes towards screening, and thereby to detect ways to optimize participation. Study design: Focus group discussions were performed during the last months of 2011 and the first half of 2012 to explore motivation to participate or not in breast cancer screening. Groups consisted of five to seven women. Inclusion criteria were: being female, considering oneself as orthodox Jewish, aged between 50 and 69 years. Results: Three focus group discussions with in a total of 20 women had taken place. All participants in the focus group discussions had a screening mammography taken on a regular base. All participants agreed that the social cohesion between Jewish orthodox women and the importance that is given to healthcare within the Jewish tradition are important contributors to their participation in a breast cancer screening program. Pain, lack of information during the exam, lack of confidence in the quality of the exam, perceived problems when the examining doctor/technician is male, and fear of the results are mentioned as barriers. The participants, however, state that these were not important enough to result in non-participation. Barriers could be diminished by information sessions specifically aimed at orthodox Jewish women. Conclusion: This qualitative research demonstrates a generally positive attitude of orthodox Jewish women living in Antwerp, Belgium, towards mammographic breast cancer screening. Increased and repeated structured information sessions are likely to improve breast cancer awareness in this population.
Author(s): Yakimenko, Svetlana
Date: 2016
Abstract: Since 1989 Project Kesher has worked bringing women together, creating a network of Jewish women, helping women who knew nothing or very little about what it means to be Jewish, not only to become Jewish, but to create and strengthen Jewish community life in Russia, Ukraine, Belarus, Georgia and Moldova. We shared success and analyzed the changes. We felt that we were one people.

Due to the present political crises we lost our vision as one Jewish people, we became divided. It was clear Project Kesher needed to take action. We started with International Skype calls. Every evening one woman from Russia, one from Ukraine, one from Belarus, one from Israel called a woman in another country: talking, sharing our love and support, wishing peace. When women started calling each other again and restoring broken relationships we saw that “KESHER” – connection – is working.

One day when there was a serious military clash in the area where she lived one of our leaders proposed to read Tehilim (Psalms), as prayers for peace. Soon more than one hundred women were reading Psalms, creating a chain of peace. Such a spirit of peace prevailed even at a time when the air was filled with war.

In Russia there are refugee families from different regions of the Ukraine. Sometimes they lost everything. Project Kesher women’s groups in cooperation with other Jewish organizations collected clothes, foot-wear as well as school-bags, school record books, sketchbooks, colored paper, paperboard, plasticine, pencil boxes, paints and markers for refugee children. Project Kesher activists also actively participated in organizing camps for refugees in Kharkiv and the Dnipropretrovsk region (Ukraine).

In times of conflict the wish to live in peace is not enough. Women needed instruments for conflict resolution. Project Kesher developed a unique leadership training program with the aim to enable the participants to conduct trainings in conflict resolution themselves in Jewish communities and partner organizations and to engage in mediation. These trainings are often based on Jewish tradition and text study.

A special event is Project Kesher’s Global Women’s Seder that was celebrated in 2015 for the 21st time. No less than 2500 members of 140 Project Kesher women’s and youth groups in 110 cities and five countries – Belarus, Georgia, Israel, Russia and the Ukraine – participated this year. The participants spoke about peace and declared that they intended to do everything possible to maintain peace in their families and in society. With the energy it sets free Project Kesher continues to initiate positive changes.
Author(s): Graff, Agnieszka
Date: 2018
Date: 2017
Abstract: Η μακρόχρονη ελληνο-εβραϊκή παρουσία στην Ελλάδα παρακολουθεί τις πολιτικές και κοινωνικές αλλαγές που επισυμβαίνουν στην ελληνική κοινωνία, η οποία βαθμιαία εκκοσμικεύεται και εκσυγχρονίζεται. Εξετάζοντας την περίπτωση της ελληνο-ισραηλιτικής παρουσίας, βάση οργάνωσης των Ισραηλιτικών Κοινοτήτων είναι η κοινότητα (ένας κοσμικός θεσμός) και όχι η θρησκεία (ο θρησκευτικός θεσμός), κατά συνέπεια η ταυτότητα των σύγχρονων Ελληνίδων Εβραίων γυναικών παρουσιάζεται εκμοντερνισμένη. Και αυτό, επειδή αφενός ο θρησκευτικός προσδιορισμός έχει λάβει περισσότερο πολιτιστική σημασία και αφετέρου, διότι οι γυναικείοι ρόλοι διαδραματίζονται εντός και εκτός του εβραϊκού περιβάλλοντος, αφού οι δρώντες άνθρωποι περιδιαβαίνουν τόσο εντός των ιουδαϊκών ορίων, όσο και εντός της εκκοσμικευμένης ελληνικής κοινωνίας.

Στο πλαίσιο της μοντέρνας αυτής πραγματικότητας, ο ρόλος των γυναικών κινείται ανάμεσα στην παράδοση και στη νεωτερικότητα, εφόσον τα γυναικεία υποκείμενα από τη μία πλευρά αποδέχονται την πλήρη ενσωμάτωσή τους στην κοσμική ελληνική κοινωνία, και από την άλλη πλευρά θεωρούνται άτυποι φορείς διατήρησης της ιδιαίτερης παραδοσιακής εβραϊκής τους ταυτότητας. Στόχος της παρούσας εισήγησης, είναι να διερευνήσει τον τρόπο με τον οποίο οι Εβραίες γυναίκες στην Ελλάδα διαχειρίζονται την παραδοσιακή και ηθική πλευρά της ταυτότητάς τους, σε πλήρη συνάρτηση με το εκκοσμικευμένο ελληνικό πλαίσιο.
Date: 2020
Author(s): Davis, Angela
Date: 2018
Author(s): Vuola, Elina
Date: 2019
Date: 2016
Date: 2011
Abstract: Au carrefour des études de genre, de la sociologie des religions, et de la sociologie politique, cette recherche explore la dimension locale des conflits religieux sur le genre à partir du cas du judaïsme français des années 2000 et la fabrique organisationnelle du genre et de l'identité juive dans les synagogues non orthodoxes en France, qui se caractérisent notamment par l'ouverture du rituel aux femmes. L'approche ethnographique permet d'analyser les dispositifs de socialisation (comme l'organisation de l'espace, du rituel, de la prise de parole, de la formation religieuse, de la mobilisation pour le développement de la synagogue) qui contribuent à la production locale du genre. En particulier, cette thèse montre comment la perception de la division sexuée du travail dans l'organisation, l'appropriation des débats religieux sur le genre, la légitimité de mobilisations locales pour la participation des femmes au rituel, dépendent de la position de chaque organisation dans les concurrences religieuses. Dans une configuration où la place des femmes dans l'espace religieux est utilisée comme marqueur symbolique entre courants religieux en concurrence pour la définition de l'identité juive (configuration que l'on propose d'appeler plus généralement politisation religieuse du genre) la participation répétée au rituel et aux activités de la synagogue engendre un intérêt pratique pour le genre, qui se traduit notamment par une fierté égalitaire masculine et par une injonction féminine à la justification. Si les travaux sur genre et religion ont surtout abordé les contextes religieux conservateurs, cette recherche explore la normativité des contextes religieux égalitaires
Date: 2017
Date: 2009
Abstract: This paper examines how Rabbinic and communal authorities participated in treatment decisions made by a group of strictly orthodox haredi Jews with breast cancer living in London. Semi-structured interviews were conducted with five haredi breast cancer patients. The transcripts were analysed using interpretative phenomenological analysis. Demographic and personal data were collected using structured questionnaires. All participants sought Rabbinic involvement, with four seeking rulings concerning religious rituals and treatment options. Participants' motivations were to ensure their actions accorded with Jewish law and hence God's will. By delegating treatment decisions, decision-making became easier and participants could avoid guilt and blame. They could actively participate in the process by choosing which Rabbi to approach, by providing personal information and by stating their preferences. Attitudes towards Rabbinic involvement were occasionally conflicted. This was related to the understanding that Rabbinic rulings were binding, and occasional doubts that their situation would be correctly interpreted. Three participants consulted the community's ‘culture broker’ for medical referrals and non-binding advice concerning treatment. Those who consulted the culture broker had to transcend social norms restricting unnecessary contact between men and women. Hence, some participants described talking to him as uncomfortable. Other concerns related to confidentiality.

By consulting Rabbinic authorities, haredi cancer patients participated in a socially sanctioned method of decision-making continuous with their religious values. Imposing meaning on their illness in this way may be associated with positive psychological adjustment. Rabbinic and communal figures may endorse therapeutic recommendations and make religious and cultural issues comprehensible to clinicians, and as such healthcare practitioners may benefit from this involvement.
Author(s): Longman, Chia
Date: 2010
Abstract: In deze bijdrage wordt een synthese gebracht van de resultaten van twee socioculturele
antropologische onderzoeksprojecten in de Antwerpse joodsorthodoxe
gemeenschap die betrekking hebben op de ‘eigenheid’, ‘emancipatie’ en ‘integratie’
van vrouwen. Eerst wordt de betekenis van vrouwelijke religiositeit vanuit het
standpunt van strikt Orthodoxe, waaronder chassidische, vrouwen belicht. Terwijl in
het publieke en institutionele religieus domein mannen de paradigmatische ‘orthodoxe
jood’ zijn, is door de sacralisatie van het dagelijkse leven, de religieuze rol voor
vrouwen niet minder omvattend of belangrijk, maar vooral gesitueerd in de private en
huiselijke sfeer. Ik beargumenteer dat deze vorm van religieuze en gegenderde
eigenheid vanuit een antropologisch en gender-kritisch perspectief niet eenduidig
geïnterpreteerd kan worden in termen van ‘onderdrukking’ dan wel ‘emancipatie’. Het
tweede onderzoeksproject behandelt de problematiek van joodsorthodoxe vrouwen
(gaande van strikt tot modern orthodox) in Antwerpen die religieuze gendernormen
overschrijden door te studeren of werken in de omliggende seculiere maatschappij. De
levensverhalen onthullen zeer verschillende trajecten van vrouwen die de ontmoeting
met de ‘buitenwereld’ dikwijls verrijkend vonden maar ook wel interculturele
conflicten ervoeren. Er wordt besloten dat behoud van culturele eigenheid, naast
emancipatie en integratie van binnen uit de joodsorthodoxe gemeenschap niet
onmogelijk is, maar dat dit minimaal wederzijds dialoog en begrip vereist.

Date: 2016
Abstract: Though the exclusion of contemporary Orthodox Jewish women from active roles in public worship and other central religious activities has been condemned as patriarchal oppression by feminists and lauded as freeing women for sacred domestic duties by Orthodox apologists, little research has been carried out on Orthodox women’s religious lives and self-understanding. This study uses participant observation, semi-structured interviews, and monitoring of community email lists and media to document women’s religious activities in London; to investigate the constraints that shape these activities; and to examine women’s exercise of agency and creativity within these constraints to shape a rich, changing, and sometimes contested set of spiritual opportunities. The study examines four spheres of action, defined by the intersection of two axes: communal-individual arenas and culturally sanctioned-innovative practices. Alongside culturally sanctioned activity such as synagogue attendance and observance of the sexual purity system, innovative and hitherto unknown practices such as berakhah (blessing) parties exist, besides more controversial attempts to participate in public worship, both in women-only services and mixed services (partnership minyanim). The patterns and transmission of women’s individual customs are also examined, elucidating their religious significance for women. In addition to recording new practices, the study documents two periods of accelerated change, in the early 1990s and from 2005 onwards. It suggests that Orthodox women may be divided into three permeable groups—haredi (ultra-Orthodox’), identitarian/traditionalist, and Modern Orthodox—and examines the worldviews and innovative techniques displayed by each group. Factors such as education, community pressure, and norms of the non-Jewish community combine with differing group outlooks to give a nuanced explanation of the rich variation within Orthodox women’s religious lives. The study provides a basis for cross-communal research into Jewish women’s spirituality and models the complex interplay and impact of social and personal factors on religious life.
Date: 2013
Date: 2003