By Maria Diemling, Larry Ray
The drawing of barriers has continually been a key a part of the Jewish culture and has served to keep up a particular Jewish identification. while, those obstacles have constantly been topic to negotiation, transgression and contestation. The expanding fragmentation of Judaism into competing claims to club, from Orthodox adherence to secular identities, has introduced extraordinary new dimensions to this advanced interaction of limitations and modes of id and belonging in modern Judaism.
Boundaries, id and Belonging in glossy Judaism addresses those new dimensions, bringing jointly specialists within the box to discover some of the and fluid modes of expressing and defining Jewish identification within the smooth global. Its interdisciplinary scholarship opens new views at the well known questions difficult students in Jewish stories. past easily being born Jewish, observance of Judaism has develop into a way of life selection and lively statement. Addressing the demographic adjustments introduced via inhabitants mobility and ‘marrying out,’ in addition to the advanced relationships among Israel and the Diaspora, this book reveals how those moving barriers play out in a world context, the place Orthodoxy meets leading edge methods of defining and buying Jewish id.
This booklet is key examining for college kids and students of Jewish experiences, in addition to basic non secular reports and people drawn to the sociology of belonging and identities.
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Extra info for Boundaries, Identity and belonging in Modern Judaism
For example, the widespread representation of the god Helios in the centre of synagogue floors may have been understood as a representation of the Messiah (Irshai 2002). Either way, one wonders whether this cultural selfconfidence in Palestine had something to do with the sense of being in one’s homeland, even if the loss of Temple and sovereignty had the theological overtones of exile. A well-known midrash, that appears in a number of versions, tells us that the ancient Israelites were preserved as a distinct people in Egypt for several reasons: because they kept their names and their language, because they resisted violating the biblical sexual prohibitions (by which the midrash means that they did not intermarry), because they did not engage in ‘idle gossip’ (leshon ha-ra’, which the midrash understands as collaborating with the gentile government) and because they did not change their customary clothing (Biale 2002).
Has the creation of a Jewish nation-state solved the problem of Jewish identity or has it, instead, complicated the problem and raised the stakes? Moreover, the lack of a defined border between Israel and the Palestinian territories returns us to the geographical boundaries that define homeland. When some 350,000 Jewish citizens of Israel live in lands that are neither part of Israel nor do they belong definitively to anyone else, what are the boundaries of homeland? Where does homeland end and exile start?
The Rebbe: The Life and Afterlife of Menachem Mendel Schneerson. Princeton, NJ: Princeton University Press. Hendel, R. S. (2002). ‘Israel among the Nations: Biblical Culture in the Ancient near East’. In: D. ) Cultures of the Jews. New York: Schocken Books, 43–76. Irshai, O. (2002) ‘Confronting a Christian Empire: Jewish Culture in the World of Byzantium’. In: D. Biale. Cultures of the Jews. New York: Schocken Books, 181–221. Jayasuria, S. and Pankhurst, R. (eds) (2003). The African Diaspora in the Indian Ocean.