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April 5, 2017 | Feminist Theory | By admin | 0 Comments

By Lynn Davidman, Shelly Tenenbaum

This booklet is the 1st to judge the advance of feminist scholarship in a variety of fields inside Jewish experiences. Eminent students in religious study, rabbinics, theology, historical past, literature, sociology, anthropology, philosophy, and picture reports check the kingdom of information approximately ladies in every one box, research how this data has affected the mainstream of the self-discipline, and suggest new questions and ideas to pursue. The authors-Joyce Antler, Lynn Davidman, Tikva Frymer-Kensky, Judith Hauptman, Paula E. Hyman, Sonya Michel, Judith Plaskow, Susan Starr Sered, Naomi Sokoloff, Shelly Tenenbaum, and Hava Tirosh-Rothschild-consider a variety of attention-grabbing matters. between them are: even if Jewish tradition is as patriarchal as is usually assumed; how gender preparations in Jewish existence are formed by means of the constructions and tradition of the bigger societies during which Jews reside; the various ways that adjustments in Jewish households over the years and position are skilled through girls and via males; even if girls or males were extra reluctant to assimilate; and the way segregation of the sexes has affected women's autonomy in numerous sessions and destinations in Jewish background. jointly, the articles current a powerful argument for the inclusion of gender as a class of research in all fields of Jewish stories.

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Gender and Power in Rural Greece (Princeton: Princeton University Press, 1986), 3–41. , La Femme dans le Proche­Orient Antique, Comptes Rendu de la rêconte assyrologique 33 Paris 1986 (Paris: Editions Recherche sur les Civilisations, 1987), 33–40.  For details see Frymer­Kensky, In the Wake of the Goddesses, 118–43.  They did not advocate uprooting the social order and eliminating economic classes.  How this tension will be resolved remains to be seen.  1982): 116–18; and idem, "Five Loaves and Two Fishes: Feminist Hermeneutics and Biblical Theology,'' Theoiogical Studies 50 (1989): 279–95.

I Kings 17:7–24.  Kings 27:1–11.  Kings 36.  161–68 (Sheffield, England: Almond Press, 1990); and Frymer­Kensky, In the Wake of the Goddesses, 133–34.  cit; Garsiel, "Wit, Words, and a Woman," 161–68. , Gender and Power in Rural Greece (Princeton: Princeton University Press, 1986), 3–41. , La Femme dans le Proche­Orient Antique, Comptes Rendu de la rêconte assyrologique 33 Paris 1986 (Paris: Editions Recherche sur les Civilisations, 1987), 33–40.  For details see Frymer­Kensky, In the Wake of the Goddesses, 118–43.

The authors rarely conduct a comprehensive and analytic study of the topic, but simply select sources to support their preconceived notions.  He concludes that the framers' selection of topics for consideration, together with the Division's patriarchal stance that only men may form and dissolve marital bonds, suggests that in their view women may set the stage for the processes of the sacred, but may not activate them (86).  And since the source of this abnormality, in the framers' opinion, was a woman's sexuality and its potential for disturbing the social order, they found it necessary to regulate the transfer of women from one man to another, thereby effecting the sanctification of that which could disrupt and disorder the orderly world.

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