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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
Date: 2009
Abstract: From the Introduction by Rosalind Peston (Chair of the Task Force): Since the publication of Women in the Jewish Community in 1994
I have been asked on numerous occasions, ‘What happened to your
report and its many recommendations?’.
In 2008 I approached the Board of Deputies of British Jews with a
view to re-visiting the work we had carried out a decade and a half
earlier. It soon became apparent that we had to broaden the scope
of our original project, reaching out not just to those women who
contributed to the ideas in our 1994 report and whose lives had
now moved on, but to a whole new generation of younger Jews.
The intervening fifteen years had seen many changes in family
structure and attitudes to personal relationships, in the economic
climate and above all in the ways in which we communicate through
new technologies. How had these changes impacted on women’s
lives, on their approaches to their Judaism and on their sense of
Jewish heritage? How had they influenced women’s perception
of community?
One of the most exciting elements of the 2009 Review was our
on-line survey facilitated by SurveyMonkey. Through this survey
along with our focus and discussion groups, Facebook site,
questionnaires and face to face meetings we elicited the views
and opinions of almost a thousand Jewish women.
We decided to let the women speak for themselves and this report
Connection, Continuity and Community: British Jewish Women
Speak Out is the result. We believe it represents the authentic
voice of female Jewry in Britain today. Women are very articulate
about their desire for a cohesive, dynamic, inclusive community.
We sincerely hope they will be listened to and that the leadership
of the community, across the religious spectrum, will heed their
concerns and their hopes.
Date: 2012
Abstract: It seems clear that the UK Jewish community makes it hard for the kind of high achieving and well educated women who thrive in secular life to take on leadership responsibilities within it. In contrast to the wider ‘third sector’, Jewish charitable organisations have very few women in leadership roles despite exceptionally high levels of achievement and education. Four-fifths of a large sample of both men and women in the British Jewish community surveyed in February and March 2012 demanded change in the gender balance of our organisations, statistically signifying clear support for a pro-active and long-lasting agenda for change now proposed in this report by the Commission on Women in Jewish Leadership (CWJL). Evidently this state of affairs resonates strongly with our community. The Commission takes this and other research data from both organisations and individuals as a broad mandate of support from across the community, and it now looks to leaders and to our organisations for implementation. The CWJL was set up by the JLC in early 2011 to recommend ways of advancing more women to senior paid and voluntary roles in the community. It now calls on the community publicly to acknowledge that the current state of affairs is unsustainable, to pledge to make changes that will create equal opportunities for women and men and to act to promote more women to leadership positions. The CWJL accepts the reality that our community, being relatively conservative, prefers evolution to revolution, and that it would prefer to move slowly. The recommendations seek to work within this reality, while noting that the gender imbalances in our leadership are a pressing matter of equality and social justice. There is also a compelling need to address the issues raised by this inquiry before another generation, particularly of young women, becomes alienated, and their talents are lost to the community. The Commission limited the scope of its attention to voluntary (‘lay’) and professional leadership roles in Jewish communal organisations. The terms of reference were tightly defined in order to be realistic about opportunities for change. Some other, related issues which were relevant only to certain sections of the community were frequently raised by members of the public and acknowledged in the Commission’s deliberations (such as helping women back into work, men and leadership, women and reading from the Torah) but have purposely not been followed through with specific recommendations in this report as they fall outside the remit of the CWJL. The issues of women leading synagogue boards and educating children about gender equality form a recommendation for future work as they are key to meeting our remit long term but are beyond our specific brief or expertise. Other areas of diversity and equality, such as age or disability, were not part of our remit. The CWJL’s recommendations cover Governance, Personal Development, Networking, Communications and Other (comprising ideas which do not fall into any of the other four categories). At the heart of the recommendations is a recognition that change needs to come from women themselves, both individually and collectively; from the Jewish community’s organisations and institutions and also, from schools and youth organisations. Before change can take place in organisations, they need to recognise where and when there is indeed a problem.To drive the specific recommendations under the five headings introduced above, the Commission recommends the establishment of a group of lay leaders, to be known as the Equality Support Group (ESG), housed in an
existing organisation, which will monitor progress and ensure that we move forward on this vital issue. The focus is
on ‘tachlis’ (action/substance) not talk.
Date: 2011
Abstract: This report has been written at the request of Jewish Women’s Aid (JWA). JWA commissioned this 
research to better understand several key factors influencing their work: general Jewish opinion 
and knowledge about domestic violence; the ways in which current and former clients come to 
JWA and how useful they find its services; and the position of JWA in the UK and in comparison to 
other Jewish domestic violence charities in Israel, the USA and Canada. 

The researchers determined that the best way of ascertaining information about these areas of 
interest was to conduct a three- stage research project. Firstly, a literature review was undertaken 
to contextualise the work JWA does in both a national and international context. This literature 
review informs chapter two of this research report, which provides an overview of domestic 
violence in the UK with references throughout to three countries of interest to Jewish Women’s Aid 
(because of the presence of Jewish-specific domestic violence charities), namely Canada, the 
United States, and Israel.
Secondly, the researchers conducted a domestic violence Jewish general opinion survey, which 
yielded 842 complete responses. The survey was largely taken by women and this response rate 
makes this survey, to the knowledge of the authors and JWA, the largest Jewish survey on a 
women’s issue ever conducted.

This report discusses the findings from the survey; see chapter three for details, including a discussion of the methodology employed. 

Finally, and perhaps most importantly, the researchers conducted face –to- face interviews with 
twenty current or former JWA clients, who agreed to speak to them after communication from JWA 
employees. Chapter four of this report gives voice to the personal suffering experienced by 
women; it illuminates the ‘real life stories’ behind the statistics.
The report concludes with recommendations that JWA will be implementing to continue combating 
domestic violence in all of its forms; these recommendations are based both on the findings arising 
from the general survey and client interviews, and from examples of best practice from domestic 
violence charities in the UK and abroad.