ייצוג תיאורי, מכסות ושוליות מרובה: המקרה של נשים חרדיות בישראל, 2023
לקראת הבחירות לכנסת ישראל בשנת 2013 הקימה קבוצת נשים חרדיות דף פייסבוק בשם "לא נבחרות, לא בוחרות"... more לקראת הבחירות לכנסת ישראל בשנת 2013 הקימה קבוצת נשים חרדיות דף פייסבוק בשם "לא נבחרות, לא בוחרות", אשר קרא לראשונה בתולדות ישראל לנשים חרדיות שלא להצביע למפלגות החרדיות – ש"ס ויהדות התורה – כל עוד המפלגות הללו אינן מציבות נשים ברשימתן לכנסת. מאמר זה מבוסס על ראיונות עומק חצי מובנים עם 15 נשים חרדיות, ומבקש לבחון בעזרת המקרה שלהן מספר שאלות עקרוניות בסוגיה זו: האם נשים מקבוצות מיעוט תופסות עצמן מיוצגות בידי נשים מאותה קבוצת מיעוט בלבד, או שמא גם גברים מקבוצת המיעוט או נשים מקבוצת הרוב יכולים לייצגן באותה מידה? כיצד נשים חרדיות תופסות את ייצוגן הפוליטי במפלגות חילוניות? האם הביקורת על ייצוג נשים בעזרת מכסות תקפה גם במקרה של נשים חרדיות בישראל? המחקר העלה כי השוליות המרובה של נשים חרדיות בישראל והצרכים הייחודיים שלהן הובילו אותן לדרוש ייצוג תיאורי של נשים חרדיות במפלגות החרדיות – ולא במפלגות חילוניות, או בידי גברים חרדים או נשים חילוניות. עוד עולה כי ככל שגדלה השוליות המרובה של נשים מקבוצות מיעוט, כך גדלה הדרישה לייצוג תיאורי של קבוצת הזהות בידי חברות אותה קבוצה בלבד.
Ultra Orthodox Womens Reaction to the Society of Learners, 2023
T
he “Society of Learners” is an accepted research model that explains com
munal, religious, an... more T he “Society of Learners” is an accepted research model that explains com munal, religious, and sociological features among Lithuanian and Mizrahi communities in Israel. This model has become increasingly challenging for many ultra-Orthodox men and women. In this article we discuss reac tions to the society of learners model as a motive for the establishment of the ultra-Orthodox feminist movement that was created in anticipation of the 2013 Knesset elections, and examine its role in the establishment of the movement. Through semi-structured, in-depth interviews we asked f ifteen ultra-Orthodox women whether the model was a factor in the for mation of ultra-Orthodox feminism and found three central motifs in their responses: a woman’s place in the life of the individual and the repercussions of this model on the life of ultra-Orthodox women; the value of Torah study and resistance to the society of learners as an exclusive model; and lastly, the economic consequences of the model. This study adds a new facet to the theory of` the society of learners and supports other studies of women from minority groups as agents of preservation and change. Hence, it contributes a better understanding of the ultra-Orthodox feminist movement in Israel which developed less than a decade ago.
This study looks at travel expectations, requirements, and consumer behavior of three groups of u... more This study looks at travel expectations, requirements, and consumer behavior of three groups of ultra-Orthodox Jews known as "haredim," who are trapped between their own motivations and travel needs and those of the secular society surrounding them. This study postulated that since each subgroup within this unique community is different in its socioeconomic, cultural, and religious characteristics, it will reveal a significantly different set of travel expectations and consumer behavior patterns. The study made use of the Value Stretch methodology integrated into three focus groups, which were conducted with three haredi subgroups, namely, Sefaradim, lithuanians, and hasidim. These focus groups were accompanied by in-depth interviews with tour operators and some individual participants of the focus groups. findings show that travel motivations, needs, and prerequisite travel expectations of these three subgroups are differential. Apparently, geographical proximity to secular communities and level of conformity to the haredi lifestyle are the leading factors that shape this differential pattern.
Attempting to uncover the factors that generate risk perceptions, the literature so far has been ... more Attempting to uncover the factors that generate risk perceptions, the literature so far has been looking primarily at sociodemographic determinants. Significantly less attention has been given to cultural constructs as possible explanatory determinants. This exploratory paper aims to show within the cultural framework how being a religious tourist shapes one’s range, characteristics, and relative importance of travel-related risk perceptions. The study used Haredi women (a community of ultraorthodox religious Jews living in Israel) as a case study and nominal group technique (NGT) embedded into a value stretch model as an integrated methodology. Results show that unlike what was initially postulated, Haredim share risk perceptions common among nonreligious tourists but they are more concerned with travel logistics and physical conditions. However, religiously induced risk perceptions are surprisingly minimal due to zero risk tolerance. Consequently, operation management issues are discussed to offer risk-reduced travel to groups with special risk perception characteristics.
Mitovi o ponašanju turista i načinima na koji percipiraju rizike dva su socio-kulturna konstrukta... more Mitovi o ponašanju turista i načinima na koji percipiraju rizike dva su socio-kulturna konstrukta kojima se istraživanja u turizmu rijetko bave. Usto, nikad se nije istraživao njihov međusobni odnos kod religioznih turista koji su razapeti između svoje vjere u Boga i stvarnih turističkih okolnosti koje zahtijevaju nerizično odgovorno ponašanje. Ovaj rad nastoji ispuniti tu prazninu te istražuje mitove i percepcije rizika kod ultraortodoksnih haredskih Židova. Upotrebom metode nominalne grupe i modela s primjenjivim vrijednostima ovaj rad nastoji utvrditi na koji način ta zajednica percipira najveće opasnosti vezane uz putovanja te u kojoj mjeri te percepcije nalikuju na mitove o ponašanjima vezanima uz putovanja koji su stvoreni u sekularnom izraelskom društvu ili se od njih razlikuju. Rezultati pokazuju da je kod haredskih Židova percepcija opasnosti vezanih uz putovanja obično "vjersko-svjetovni hibrid". Sastoji se od predodžbi o opasnostima koje prevladavaju među sekularnim turistima, ali i od onih koje proizlaze iz specifi čnih socio-ekonomskih i logističkih ograničenja vezanih uz haredski način života. KLJUČNE RIJEČI: ponašanje turista, Haredi, percepcija rizika, mitovi, rizici vezani uz putovanja SUMMARY: Myths about tourist behavior and tourists' risk perception are two socio-cultural constructs rarely discussed in tourism research. Furthermore, their interrelations have never been discussed with respect to religious tourists who are caught between their trust in God and real tourist circumstances that require risk-free responsible behavior. This paper attempts to fi ll this gap by studying myths and risk perception of Ultra-Orthodox Jews known as Haredim. Using Nominal Group Technique and the Value Stretch model, the study unveiled this community's main travel-related risk perceptions and to what extent they differ from or are similar to myths about travel behavior originated by the secular Israeli society. Findings show that travel-related Haredi risk perception is generally a "religio-secular hybrid." It is composed of risk constructs prevailing among secular tourists but also of those that stem from the unique socioeconomic , logistic and lifestyle constraints of the Haredim.
International Journal of Religious Tourism and Pilgrimage, 2019
Religiousness and religious affiliation as a cultural phenomenon generating an array of travel ri... more Religiousness and religious affiliation as a cultural phenomenon generating an array of travel risk perceptions has attracted only a handful of researchers so far. Using the case of the Ultra Orthodox Haredi community in Israel, we explored how belonging to a specific religious group within this community generates different risk perception constructs. Using the theoretical 'Value Stretch' model embedded into a 'Nominal Group Technique' methodology, we revealed that, generally, risk perceptions among religiously different Haredi groups are group differentiated. This is a result of various religious, cultural, social, and environmental differences, which characterise each Haredi subgroup. The findings call for further exploration of tourist subgroups' cultural and religious backgrounds and their impact on shaping travel risk perceptions.
Ultra-orthodox Jews (known as ‘Haredim’) in Israel are increasing their travel demands and their ... more Ultra-orthodox Jews (known as ‘Haredim’) in Israel are increasing their travel demands and their use of existing tourism infrastructure in Israel more than ever before. This exploratory study investigates the question of whether the travel behavior of this group is a reflection of religious tourism or, rather, the tourist behavior of a unique group of religious tourists. Data were collected through three focus groups and face-to-face interviews with some participants of the focus groups. The findings show that the main motivators and determinants of the Haredi travel behavior stem from their daily routine and ultra-religious lifestyle. The study also revealed that minimal, experienced and expected travel attributes are differentiated according to their mode of travel – either as families or as couples.
Over the past two decades, a new phenomenon has emerged in secular kibbutzim, in which some membe... more Over the past two decades, a new phenomenon has emerged in secular kibbutzim, in which some members have adopted a religious way of life. Some of these “newly religious” (hozrim bi-tshuvah) choose to leave the kibbutz, but others, who are the subject of this article, decide to remain in the kibbutz, which continues to serve as the framework of their life. Based on observation and in-depth interviews with newly religious members of secular kibbutzim, this article discusses the array of dilemmas created by the transformation of their identity and the response to it on the part of kibbutz society. One of the dilemmas concerns the question whether their choice reflects a break with the kibbutz way of life or rather a link and continuity with this ideal. The article contributes to understanding both the changes in modern-day kibbutz society and the identity issues related to these changes.
Attempting to uncover the factors that generate risk perceptions, the literature so far has been ... more Attempting to uncover the factors that generate risk perceptions, the literature so far has been looking primarily at sociodemographic determinants. Significantly less attention has been given to cultural constructs as possible explanatory determinants. This exploratory paper aims to show within the cultural framework how being a religious tourist shapes one’s range, characteristics, and relative importance of travel-related risk perceptions. The study used Haredi women (a community of ultraorthodox religious Jews living in Israel) as a case study and nominal group technique (NGT) embedded into a value stretch model as an integrated methodology. Results show that unlike what was initially postulated, Haredim share risk perceptions common among nonreligious tourists but they are more concerned with travel logistics and physical conditions. However, religiously induced risk perceptions are surprisingly minimal due to zero risk tolerance. Consequently, operation management issues are d...
International Journal of Religious Tourism and Pilgrimage, 2019
Religiousness and religious affiliation as a cultural phenomenon generating an array of travel ri... more Religiousness and religious affiliation as a cultural phenomenon generating an array of travel risk perceptions has attracted only a handful of researchers so far. Using the case of the Ultra Orthodox Haredi community in Israel, we explored how belonging to a specific religious group within this community generates different risk perception constructs. Using the theoretical 'Value Stretch' model embedded into a 'Nominal Group Technique' methodology, we revealed that, generally, risk perceptions among religiously different Haredi groups are group differentiated. This is a result of various religious, cultural, social, and environmental differences, which characterise each Haredi subgroup. The findings call for further exploration of tourist subgroups' cultural and religious backgrounds and their impact on shaping travel risk perceptions.
SAŽETAK: Mitovi o ponašanju turista i načinima na koji percipiraju rizike dva su socio-kulturna k... more SAŽETAK: Mitovi o ponašanju turista i načinima na koji percipiraju rizike dva su socio-kulturna konstrukta kojima se istraživanja u turizmu rijetko bave. Usto, nikad se nije istraživao njihov međusobni odnos kod religioznih turista koji su razapeti između svoje vjere u Boga i stvarnih turističkih okolnosti koje zahtijevaju nerizično odgovorno ponašanje. Ovaj rad nastoji ispuniti tu prazninu te istražuje mitove i percepcije rizika kod ultraortodoksnih haredskih Židova. Upotrebom metode nominalne grupe i modela s primjenjivim vrijednostima ovaj rad nastoji utvrditi na koji način ta zajednica percipira najveće opasnosti vezane uz putovanja te u kojoj mjeri te percepcije nalikuju na mitove o ponašanjima vezanima uz putovanja koji su stvoreni u sekularnom izraelskom društvu ili se od njih razlikuju. Rezultati pokazuju da je kod haredskih Židova percepcija opasnosti vezanih uz putovanja obično “vjersko-svjetovni hibrid”. Sastoji se od predodžbi o opasnostima koje prevladavaju među sekular...
ייצוג תיאורי, מכסות ושוליות מרובה: המקרה של נשים חרדיות בישראל, 2023
לקראת הבחירות לכנסת ישראל בשנת 2013 הקימה קבוצת נשים חרדיות דף פייסבוק בשם "לא נבחרות, לא בוחרות"... more לקראת הבחירות לכנסת ישראל בשנת 2013 הקימה קבוצת נשים חרדיות דף פייסבוק בשם "לא נבחרות, לא בוחרות", אשר קרא לראשונה בתולדות ישראל לנשים חרדיות שלא להצביע למפלגות החרדיות – ש"ס ויהדות התורה – כל עוד המפלגות הללו אינן מציבות נשים ברשימתן לכנסת. מאמר זה מבוסס על ראיונות עומק חצי מובנים עם 15 נשים חרדיות, ומבקש לבחון בעזרת המקרה שלהן מספר שאלות עקרוניות בסוגיה זו: האם נשים מקבוצות מיעוט תופסות עצמן מיוצגות בידי נשים מאותה קבוצת מיעוט בלבד, או שמא גם גברים מקבוצת המיעוט או נשים מקבוצת הרוב יכולים לייצגן באותה מידה? כיצד נשים חרדיות תופסות את ייצוגן הפוליטי במפלגות חילוניות? האם הביקורת על ייצוג נשים בעזרת מכסות תקפה גם במקרה של נשים חרדיות בישראל? המחקר העלה כי השוליות המרובה של נשים חרדיות בישראל והצרכים הייחודיים שלהן הובילו אותן לדרוש ייצוג תיאורי של נשים חרדיות במפלגות החרדיות – ולא במפלגות חילוניות, או בידי גברים חרדים או נשים חילוניות. עוד עולה כי ככל שגדלה השוליות המרובה של נשים מקבוצות מיעוט, כך גדלה הדרישה לייצוג תיאורי של קבוצת הזהות בידי חברות אותה קבוצה בלבד.
Ultra Orthodox Womens Reaction to the Society of Learners, 2023
T
he “Society of Learners” is an accepted research model that explains com
munal, religious, an... more T he “Society of Learners” is an accepted research model that explains com munal, religious, and sociological features among Lithuanian and Mizrahi communities in Israel. This model has become increasingly challenging for many ultra-Orthodox men and women. In this article we discuss reac tions to the society of learners model as a motive for the establishment of the ultra-Orthodox feminist movement that was created in anticipation of the 2013 Knesset elections, and examine its role in the establishment of the movement. Through semi-structured, in-depth interviews we asked f ifteen ultra-Orthodox women whether the model was a factor in the for mation of ultra-Orthodox feminism and found three central motifs in their responses: a woman’s place in the life of the individual and the repercussions of this model on the life of ultra-Orthodox women; the value of Torah study and resistance to the society of learners as an exclusive model; and lastly, the economic consequences of the model. This study adds a new facet to the theory of` the society of learners and supports other studies of women from minority groups as agents of preservation and change. Hence, it contributes a better understanding of the ultra-Orthodox feminist movement in Israel which developed less than a decade ago.
This study looks at travel expectations, requirements, and consumer behavior of three groups of u... more This study looks at travel expectations, requirements, and consumer behavior of three groups of ultra-Orthodox Jews known as "haredim," who are trapped between their own motivations and travel needs and those of the secular society surrounding them. This study postulated that since each subgroup within this unique community is different in its socioeconomic, cultural, and religious characteristics, it will reveal a significantly different set of travel expectations and consumer behavior patterns. The study made use of the Value Stretch methodology integrated into three focus groups, which were conducted with three haredi subgroups, namely, Sefaradim, lithuanians, and hasidim. These focus groups were accompanied by in-depth interviews with tour operators and some individual participants of the focus groups. findings show that travel motivations, needs, and prerequisite travel expectations of these three subgroups are differential. Apparently, geographical proximity to secular communities and level of conformity to the haredi lifestyle are the leading factors that shape this differential pattern.
Attempting to uncover the factors that generate risk perceptions, the literature so far has been ... more Attempting to uncover the factors that generate risk perceptions, the literature so far has been looking primarily at sociodemographic determinants. Significantly less attention has been given to cultural constructs as possible explanatory determinants. This exploratory paper aims to show within the cultural framework how being a religious tourist shapes one’s range, characteristics, and relative importance of travel-related risk perceptions. The study used Haredi women (a community of ultraorthodox religious Jews living in Israel) as a case study and nominal group technique (NGT) embedded into a value stretch model as an integrated methodology. Results show that unlike what was initially postulated, Haredim share risk perceptions common among nonreligious tourists but they are more concerned with travel logistics and physical conditions. However, religiously induced risk perceptions are surprisingly minimal due to zero risk tolerance. Consequently, operation management issues are discussed to offer risk-reduced travel to groups with special risk perception characteristics.
Mitovi o ponašanju turista i načinima na koji percipiraju rizike dva su socio-kulturna konstrukta... more Mitovi o ponašanju turista i načinima na koji percipiraju rizike dva su socio-kulturna konstrukta kojima se istraživanja u turizmu rijetko bave. Usto, nikad se nije istraživao njihov međusobni odnos kod religioznih turista koji su razapeti između svoje vjere u Boga i stvarnih turističkih okolnosti koje zahtijevaju nerizično odgovorno ponašanje. Ovaj rad nastoji ispuniti tu prazninu te istražuje mitove i percepcije rizika kod ultraortodoksnih haredskih Židova. Upotrebom metode nominalne grupe i modela s primjenjivim vrijednostima ovaj rad nastoji utvrditi na koji način ta zajednica percipira najveće opasnosti vezane uz putovanja te u kojoj mjeri te percepcije nalikuju na mitove o ponašanjima vezanima uz putovanja koji su stvoreni u sekularnom izraelskom društvu ili se od njih razlikuju. Rezultati pokazuju da je kod haredskih Židova percepcija opasnosti vezanih uz putovanja obično "vjersko-svjetovni hibrid". Sastoji se od predodžbi o opasnostima koje prevladavaju među sekularnim turistima, ali i od onih koje proizlaze iz specifi čnih socio-ekonomskih i logističkih ograničenja vezanih uz haredski način života. KLJUČNE RIJEČI: ponašanje turista, Haredi, percepcija rizika, mitovi, rizici vezani uz putovanja SUMMARY: Myths about tourist behavior and tourists' risk perception are two socio-cultural constructs rarely discussed in tourism research. Furthermore, their interrelations have never been discussed with respect to religious tourists who are caught between their trust in God and real tourist circumstances that require risk-free responsible behavior. This paper attempts to fi ll this gap by studying myths and risk perception of Ultra-Orthodox Jews known as Haredim. Using Nominal Group Technique and the Value Stretch model, the study unveiled this community's main travel-related risk perceptions and to what extent they differ from or are similar to myths about travel behavior originated by the secular Israeli society. Findings show that travel-related Haredi risk perception is generally a "religio-secular hybrid." It is composed of risk constructs prevailing among secular tourists but also of those that stem from the unique socioeconomic , logistic and lifestyle constraints of the Haredim.
International Journal of Religious Tourism and Pilgrimage, 2019
Religiousness and religious affiliation as a cultural phenomenon generating an array of travel ri... more Religiousness and religious affiliation as a cultural phenomenon generating an array of travel risk perceptions has attracted only a handful of researchers so far. Using the case of the Ultra Orthodox Haredi community in Israel, we explored how belonging to a specific religious group within this community generates different risk perception constructs. Using the theoretical 'Value Stretch' model embedded into a 'Nominal Group Technique' methodology, we revealed that, generally, risk perceptions among religiously different Haredi groups are group differentiated. This is a result of various religious, cultural, social, and environmental differences, which characterise each Haredi subgroup. The findings call for further exploration of tourist subgroups' cultural and religious backgrounds and their impact on shaping travel risk perceptions.
Ultra-orthodox Jews (known as ‘Haredim’) in Israel are increasing their travel demands and their ... more Ultra-orthodox Jews (known as ‘Haredim’) in Israel are increasing their travel demands and their use of existing tourism infrastructure in Israel more than ever before. This exploratory study investigates the question of whether the travel behavior of this group is a reflection of religious tourism or, rather, the tourist behavior of a unique group of religious tourists. Data were collected through three focus groups and face-to-face interviews with some participants of the focus groups. The findings show that the main motivators and determinants of the Haredi travel behavior stem from their daily routine and ultra-religious lifestyle. The study also revealed that minimal, experienced and expected travel attributes are differentiated according to their mode of travel – either as families or as couples.
Over the past two decades, a new phenomenon has emerged in secular kibbutzim, in which some membe... more Over the past two decades, a new phenomenon has emerged in secular kibbutzim, in which some members have adopted a religious way of life. Some of these “newly religious” (hozrim bi-tshuvah) choose to leave the kibbutz, but others, who are the subject of this article, decide to remain in the kibbutz, which continues to serve as the framework of their life. Based on observation and in-depth interviews with newly religious members of secular kibbutzim, this article discusses the array of dilemmas created by the transformation of their identity and the response to it on the part of kibbutz society. One of the dilemmas concerns the question whether their choice reflects a break with the kibbutz way of life or rather a link and continuity with this ideal. The article contributes to understanding both the changes in modern-day kibbutz society and the identity issues related to these changes.
Attempting to uncover the factors that generate risk perceptions, the literature so far has been ... more Attempting to uncover the factors that generate risk perceptions, the literature so far has been looking primarily at sociodemographic determinants. Significantly less attention has been given to cultural constructs as possible explanatory determinants. This exploratory paper aims to show within the cultural framework how being a religious tourist shapes one’s range, characteristics, and relative importance of travel-related risk perceptions. The study used Haredi women (a community of ultraorthodox religious Jews living in Israel) as a case study and nominal group technique (NGT) embedded into a value stretch model as an integrated methodology. Results show that unlike what was initially postulated, Haredim share risk perceptions common among nonreligious tourists but they are more concerned with travel logistics and physical conditions. However, religiously induced risk perceptions are surprisingly minimal due to zero risk tolerance. Consequently, operation management issues are d...
International Journal of Religious Tourism and Pilgrimage, 2019
Religiousness and religious affiliation as a cultural phenomenon generating an array of travel ri... more Religiousness and religious affiliation as a cultural phenomenon generating an array of travel risk perceptions has attracted only a handful of researchers so far. Using the case of the Ultra Orthodox Haredi community in Israel, we explored how belonging to a specific religious group within this community generates different risk perception constructs. Using the theoretical 'Value Stretch' model embedded into a 'Nominal Group Technique' methodology, we revealed that, generally, risk perceptions among religiously different Haredi groups are group differentiated. This is a result of various religious, cultural, social, and environmental differences, which characterise each Haredi subgroup. The findings call for further exploration of tourist subgroups' cultural and religious backgrounds and their impact on shaping travel risk perceptions.
SAŽETAK: Mitovi o ponašanju turista i načinima na koji percipiraju rizike dva su socio-kulturna k... more SAŽETAK: Mitovi o ponašanju turista i načinima na koji percipiraju rizike dva su socio-kulturna konstrukta kojima se istraživanja u turizmu rijetko bave. Usto, nikad se nije istraživao njihov međusobni odnos kod religioznih turista koji su razapeti između svoje vjere u Boga i stvarnih turističkih okolnosti koje zahtijevaju nerizično odgovorno ponašanje. Ovaj rad nastoji ispuniti tu prazninu te istražuje mitove i percepcije rizika kod ultraortodoksnih haredskih Židova. Upotrebom metode nominalne grupe i modela s primjenjivim vrijednostima ovaj rad nastoji utvrditi na koji način ta zajednica percipira najveće opasnosti vezane uz putovanja te u kojoj mjeri te percepcije nalikuju na mitove o ponašanjima vezanima uz putovanja koji su stvoreni u sekularnom izraelskom društvu ili se od njih razlikuju. Rezultati pokazuju da je kod haredskih Židova percepcija opasnosti vezanih uz putovanja obično “vjersko-svjetovni hibrid”. Sastoji se od predodžbi o opasnostima koje prevladavaju među sekular...
Iyunim Multidisciplinary Studies in Israeli and Modern Jewish Society, 2023
In this paper, we explore modern Haredi identity by focusing on the views of the new Haredi civic... more In this paper, we explore modern Haredi identity by focusing on the views of the new Haredi civic leadership in Israel (the homeland) on Jewish-American philanthropy (the diaspora). Drawing on ethnographic data, collected through interviews with 10 Haredi civic leaders and participant observation in a workshop that joined representatives of the two groups, we uncover the tensions which seem to constitute the symbolic boundaries of modern Haredi identity. One boundary relates to the dialectics of preservation and transformation: maintaining Haredi culture while pursuing a change in Haredi society in order to set it back on the right path. Another boundary refers to the dialectics of integration and distinction: the new Haredi civic leadership believes that Haredim can contribute to Israeli society as a whole but they should be able to do so while maintaining their Haredi values and Haredi way of life. The third boundary consists of the dialectics of differentiation and cooperation: The rejection of liberal Judaism (which Israeli Jews associate with American Jewry) alongside the willingness to cooperate with Jewish-American philanthropy. This study sheds new light on the issue of modern Haredi identity as it looks at how Haredi views of the diaspora serve identity construction processes in the Haredi society.
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Papers by Lee Cahaner
המחקר העלה כי השוליות המרובה של נשים חרדיות בישראל והצרכים הייחודיים שלהן הובילו אותן לדרוש ייצוג תיאורי של נשים חרדיות במפלגות החרדיות – ולא במפלגות חילוניות, או בידי גברים חרדים או נשים חילוניות. עוד עולה כי ככל שגדלה השוליות המרובה של נשים מקבוצות מיעוט, כך גדלה הדרישה לייצוג תיאורי של קבוצת הזהות בידי חברות אותה קבוצה בלבד.
he “Society of Learners” is an accepted research model that explains com
munal, religious, and sociological features among Lithuanian and Mizrahi
communities in Israel. This model has become increasingly challenging
for many ultra-Orthodox men and women. In this article we discuss reac
tions to the society of learners model as a motive for the establishment of
the ultra-Orthodox feminist movement that was created in anticipation
of the 2013 Knesset elections, and examine its role in the establishment of
the movement. Through semi-structured, in-depth interviews we asked
f
ifteen ultra-Orthodox women whether the model was a factor in the for
mation of ultra-Orthodox feminism and found three central motifs in their
responses: a woman’s place in the life of the individual and the repercussions
of this model on the life of ultra-Orthodox women; the value of Torah study
and resistance to the society of learners as an exclusive model; and lastly, the
economic consequences of the model. This study adds a new facet to the
theory of` the society of learners and supports other studies of women from
minority groups as agents of preservation and change. Hence, it contributes
a better understanding of the ultra-Orthodox feminist movement in Israel
which developed less than a decade ago.
המחקר העלה כי השוליות המרובה של נשים חרדיות בישראל והצרכים הייחודיים שלהן הובילו אותן לדרוש ייצוג תיאורי של נשים חרדיות במפלגות החרדיות – ולא במפלגות חילוניות, או בידי גברים חרדים או נשים חילוניות. עוד עולה כי ככל שגדלה השוליות המרובה של נשים מקבוצות מיעוט, כך גדלה הדרישה לייצוג תיאורי של קבוצת הזהות בידי חברות אותה קבוצה בלבד.
he “Society of Learners” is an accepted research model that explains com
munal, religious, and sociological features among Lithuanian and Mizrahi
communities in Israel. This model has become increasingly challenging
for many ultra-Orthodox men and women. In this article we discuss reac
tions to the society of learners model as a motive for the establishment of
the ultra-Orthodox feminist movement that was created in anticipation
of the 2013 Knesset elections, and examine its role in the establishment of
the movement. Through semi-structured, in-depth interviews we asked
f
ifteen ultra-Orthodox women whether the model was a factor in the for
mation of ultra-Orthodox feminism and found three central motifs in their
responses: a woman’s place in the life of the individual and the repercussions
of this model on the life of ultra-Orthodox women; the value of Torah study
and resistance to the society of learners as an exclusive model; and lastly, the
economic consequences of the model. This study adds a new facet to the
theory of` the society of learners and supports other studies of women from
minority groups as agents of preservation and change. Hence, it contributes
a better understanding of the ultra-Orthodox feminist movement in Israel
which developed less than a decade ago.