Yoel Kahn
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780195373295
- eISBN:
- 9780199893294
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195373295.001.0001
- Subject:
- Religion, Judaism
According to the Talmud (Menahot 43b), a Jewish man should give thanks each day “not having been made a gentile … a woman … nor a slave.” This study traces the history of this text in the Jewish ...
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According to the Talmud (Menahot 43b), a Jewish man should give thanks each day “not having been made a gentile … a woman … nor a slave.” This study traces the history of this text in the Jewish Morning Blessings (Birkhot ha-shachar) across two thousand years of history. Marking the boundary between “us” and “them,” marginalized and persecuted groups used these lines to affirm their own identity and sense of purpose. After the medieval Church seized and burned books it considered offensive, new, coded formulations emerged as forms of spiritual resistance. Owners voluntarily carefully expurgated their books to save them from being destroyed, creating new language and meanings while seeking to preserve the structure and message of the received tradition. Renaissance Jewish women ignored rabbis’ objections to declare assertively that their gratitude at being “made a woman and not a man.” Hebrew manuscripts demonstrate creative literary responses to censorship and show that official texts and interpretations do not fully represent the historical record. As Jewish emancipation began in the 19th century, modernizing Jews again had to balance fealty to historical practice with their own and others’ understanding of their place in the world. Seeking to be recognized as modern and European, early modern Jews rewrote the liturgy to fit modern sensibilities and identified themselves with the Christian West against the historical pagan and the uncivilized infidel. In recent decades, a reassertion of ethnic and cultural identity has again raised questions of how the Jewish religious community should define itself.Less
According to the Talmud (Menahot 43b), a Jewish man should give thanks each day “not having been made a gentile … a woman … nor a slave.” This study traces the history of this text in the Jewish Morning Blessings (Birkhot ha-shachar) across two thousand years of history. Marking the boundary between “us” and “them,” marginalized and persecuted groups used these lines to affirm their own identity and sense of purpose. After the medieval Church seized and burned books it considered offensive, new, coded formulations emerged as forms of spiritual resistance. Owners voluntarily carefully expurgated their books to save them from being destroyed, creating new language and meanings while seeking to preserve the structure and message of the received tradition. Renaissance Jewish women ignored rabbis’ objections to declare assertively that their gratitude at being “made a woman and not a man.” Hebrew manuscripts demonstrate creative literary responses to censorship and show that official texts and interpretations do not fully represent the historical record. As Jewish emancipation began in the 19th century, modernizing Jews again had to balance fealty to historical practice with their own and others’ understanding of their place in the world. Seeking to be recognized as modern and European, early modern Jews rewrote the liturgy to fit modern sensibilities and identified themselves with the Christian West against the historical pagan and the uncivilized infidel. In recent decades, a reassertion of ethnic and cultural identity has again raised questions of how the Jewish religious community should define itself.
Yasir Suleiman
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199747016
- eISBN:
- 9780199896905
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199747016.003.0006
- Subject:
- Linguistics, Sociolinguistics / Anthropological Linguistics
The chapter summarizes the main arguments in the book and points to the way a symbolic and quantitative approach to the study of language in society can be taken forward. It stresses the need for a ...
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The chapter summarizes the main arguments in the book and points to the way a symbolic and quantitative approach to the study of language in society can be taken forward. It stresses the need for a declaration of author positionality in studying the political meanings of the language-Self-identity link to guard against unintended ideological interference. It further highlights the effect of conflict on the conceptualisation of language as a resource with which to do things in society at the individual and group levels. The chapter argues that identities cannot be reduced to life style choices; it further argues that although identities are not essences they are, nevertheless, far from existing in a state of free fall.Less
The chapter summarizes the main arguments in the book and points to the way a symbolic and quantitative approach to the study of language in society can be taken forward. It stresses the need for a declaration of author positionality in studying the political meanings of the language-Self-identity link to guard against unintended ideological interference. It further highlights the effect of conflict on the conceptualisation of language as a resource with which to do things in society at the individual and group levels. The chapter argues that identities cannot be reduced to life style choices; it further argues that although identities are not essences they are, nevertheless, far from existing in a state of free fall.
M. Jan Holton
- Published in print:
- 2016
- Published Online:
- January 2017
- ISBN:
- 9780300207620
- eISBN:
- 9780300220797
- Item type:
- chapter
- Publisher:
- Yale University Press
- DOI:
- 10.12987/yale/9780300207620.003.0002
- Subject:
- Psychology, Social Psychology
Home is a complex notion that combines our subjective experience of place, relationships, and God, or the spiritual. Home at its best brings these together in unique ways through which we learn to ...
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Home is a complex notion that combines our subjective experience of place, relationships, and God, or the spiritual. Home at its best brings these together in unique ways through which we learn to make meaning, develop a sense of belonging, develop a sense of security or safety, and learn to create relationships. These “functions of home” are among essential elements that become at risk in forced displacement. This chapter thus examines the emotional attachment to place and how it shapes our self-identity beginning from the earliest days of psychological development and continuing to some degree throughout a lifetime. Outward reaching circles moving from the first home bring together place and relationships and eventually expand our notion of home from house and family to neighborhood to town and so on. This chapter lays the groundwork for understanding four contexts of forced displacement presented in the ensuing chapters each of which offers an in-depth examination of one particular function of home.Less
Home is a complex notion that combines our subjective experience of place, relationships, and God, or the spiritual. Home at its best brings these together in unique ways through which we learn to make meaning, develop a sense of belonging, develop a sense of security or safety, and learn to create relationships. These “functions of home” are among essential elements that become at risk in forced displacement. This chapter thus examines the emotional attachment to place and how it shapes our self-identity beginning from the earliest days of psychological development and continuing to some degree throughout a lifetime. Outward reaching circles moving from the first home bring together place and relationships and eventually expand our notion of home from house and family to neighborhood to town and so on. This chapter lays the groundwork for understanding four contexts of forced displacement presented in the ensuing chapters each of which offers an in-depth examination of one particular function of home.
Margaret P. Battin
- Published in print:
- 2015
- Published Online:
- January 2016
- ISBN:
- 9780719096235
- eISBN:
- 9781781708392
- Item type:
- chapter
- Publisher:
- Manchester University Press
- DOI:
- 10.7228/manchester/9780719096235.003.0016
- Subject:
- Society and Culture, Ethical Issues and Debates
Consider a simple thought-experiment: What if it were possible, say by dipping into a skin dye bath or using special pigmentation-altering lights in a converted tanning bed, to change one’s skin ...
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Consider a simple thought-experiment: What if it were possible, say by dipping into a skin dye bath or using special pigmentation-altering lights in a converted tanning bed, to change one’s skin colour temporarily and reversibly? You can be “Shirley Temple” white this week, “Louis Armstrong” black next week, “Genghis Khan” or “Madame Butterfly” Asian the week after that. Temporary skin colour change could be used to combat racism in hiring, education, admission to special societies; to facilitate social interaction in teaching or travel; or to pursue aesthetic and self-identity interests. But would race-colour change be deceptive or morally problematic? At issue is whether a person is somehow “really” a specific colour and if so, whether it would violate “race integrity” (if there is such a thing) to change it. Is skin colour a basic constituent of personal identity? The underlying theoretical race ontology issues involve racial skepticism, racial constructionism, and population naturalism, and whether deracialised interaction among individuals and peoples of the world might be possible.Less
Consider a simple thought-experiment: What if it were possible, say by dipping into a skin dye bath or using special pigmentation-altering lights in a converted tanning bed, to change one’s skin colour temporarily and reversibly? You can be “Shirley Temple” white this week, “Louis Armstrong” black next week, “Genghis Khan” or “Madame Butterfly” Asian the week after that. Temporary skin colour change could be used to combat racism in hiring, education, admission to special societies; to facilitate social interaction in teaching or travel; or to pursue aesthetic and self-identity interests. But would race-colour change be deceptive or morally problematic? At issue is whether a person is somehow “really” a specific colour and if so, whether it would violate “race integrity” (if there is such a thing) to change it. Is skin colour a basic constituent of personal identity? The underlying theoretical race ontology issues involve racial skepticism, racial constructionism, and population naturalism, and whether deracialised interaction among individuals and peoples of the world might be possible.
