The history of womankind parallels the history of repression. Issues ranging from violence against women, equal pay for equal work, access to gender-specific health care and the division of domestic labor are all very real. It is undeniable that we live in a world in which prejudice plays a role in most arenas, and that sexism is often one of those many prejudices. When enforced, superficial gender roles are absolutely oppressive.
The topic of feminism brings up serious questions and issues that should not be taken lightly, as they reveal flaws in humanity on both the personal and global scale. Such investigation is necessary and demands actions that will rectify injustices inflicted upon the discriminated sex. Though this process is difficult, I very much look forward to the day when society will fully reap the rewards. I look forward to a time when young women in Sierra Leone will be able to go to school every day of the month, when all candidates for jobs will be considered based on qualifications rather than preconceived notions of competence, and when I won’t have to be afraid to take the subway alone at night.
Feminism in this light is clear and I should hope that every student of an all-women’s liberal arts college would share this ideal.
However, regarding Orthodox feminism, I was quite confused by an article in The Observer last month, entitled, “Orthodox Feminism: Towards a Unified Definition.” Though the entire piece was an explanation as to why there is no unified definition for “Orthodox Feminism,” the article did not even mention why one would wish to march behind such a label; only that it is something to identify with. The article says, “Of course, I knew what [Orthodox Feminism] meant to me—the understanding that certain principles of feminism could enhance my Orthodox practice, but that Orthodoxy would always come first, even at the expense of certain feminist ideals.” I am curious as to how certain principles of feminism can enhance Orthodox practice, as it was left unclear as to what exactly these principles are. The body of the article was an anecdote describing a negative interaction that the author had with an individual, followed by a description of the importance of solidarity, which, though compelling, by no means constitutes an argument.
It is upsetting that some invalidate the emotional truth that some women who sit in gender specific balconies or behind a mechitza during prayer services “feel like a spectator to a show for which [they are] neither needed nor wanted.” I can only imagine that blatant disregard for such sentiments would make anyone’s skin crawl with feelings of anger and frustration at what sounds like the heavy weight of patriarchy. As I continued to read the article, I was particularly shocked to read that people have reduced similar qualms to hormones and hubris. That is sexism. Expressing vulnerability by voicing discomfort with accepted religious practice is brave and connotes an openness for discussion; it is unfortunate that a learning experience for both participants of that short conversation turned into something so sour at the hands of someone else’s intolerance.
Still, the issue of Orthodox Feminism and its elusive definition is at hand. I’d like to offer up my own interpretation: The Merriam-Webster Dictionary defines feminism as “the theory of the political, economic, and social equality of the sexes” and “organized activity on behalf of women’s rights and interests;” in other words, it is the attempt to solve social wrongs. Orthodox Judaism, better described as Torah Judaism, is a lifestyle that is congruent with the precepts given to the Jewish people by God in an attempt to form a relationship with Him. If these descriptions are correct, then I find the juxtaposition meaningless. One is an approach to solve a socio-political problem and the other is deeply personal spiritual experience that outlines a relationship with the Divine. Are the author and other Orthodox feminists dissatisfied with Jewish practice, or are they fed up with negative attitudes that culminate in one of many “shove-the-cake-back-in-my-mouth experiences” in which someone belittles one for sharing something that makes him or her uncomfortable? While publicly announcing that one identifies as an “Orthodox feminist” certainly makes a statement, it seems to me that it is just that and nothing more.
I do not and cannot know the inner-workings of anyone’s heart or their varied experiences with Judaism; nor am I clear on exactly what the objective of the article in question is. If the objective is to create a call to action to discuss the implications of sexism in the Orthodox community, then that is a productive discussion to be had. Sexism is a phenomenon that reaches across cultures and though it does disappoint me, it does not surprise me when individuals who are included under the umbrella of Orthodox Judaism express sexist sentiments. The Torah is perfect, but people are not. The distinction between Torah and those who practice it is one that I hope is made before one dons the label of Orthodox feminist, because such a label can be quite isolating.
If, however, the objective of the article is to create a call to action against Torah practices, then that is not feminist, nor is it Orthodox. There are multiple reasons as to why women have minimal roles in communal prayer, and I urge everyone to continue to seek out one that is satisfying to them. As it is stated Mishlei, “deracheyha darchei noam:” all of her paths, all of the intricacies of Torah are pleasant. While some may grudgingly concede to halacha, there are others who can find the depth and satisfaction within the Torah perspective, and this is the ideal.
Orthodox Feminism: Does It Exist?
The history of womankind parallels the history of repression. Issues ranging from violence against women, equal pay for equal work, access to gender-specific health care and the division of domestic labor are all very real. It is undeniable that we live in a world in which prejudice plays a role in most arenas, and that sexism is often one of those many prejudices. When enforced, superficial gender roles are absolutely oppressive.
The topic of feminism brings up serious questions and issues that should not be taken lightly, as they reveal flaws in humanity on both the personal and global scale. Such investigation is necessary and demands actions that will rectify injustices inflicted upon the discriminated sex. Though this process is difficult, I very much look forward to the day when society will fully reap the rewards. I look forward to a time when young women in Sierra Leone will be able to go to school every day of the month, when all candidates for jobs will be considered based on qualifications rather than preconceived notions of competence, and when I won’t have to be afraid to take the subway alone at night.
Feminism in this light is clear and I should hope that every student of an all-women’s liberal arts college would share this ideal.
However, regarding Orthodox feminism, I was quite confused by an article in The Observer last month, entitled, “Orthodox Feminism: Towards a Unified Definition.” Though the entire piece was an explanation as to why there is no unified definition for “Orthodox Feminism,” the article did not even mention why one would wish to march behind such a label; only that it is something to identify with. The article says, “Of course, I knew what [Orthodox Feminism] meant to me—the understanding that certain principles of feminism could enhance my Orthodox practice, but that Orthodoxy would always come first, even at the expense of certain feminist ideals.” I am curious as to how certain principles of feminism can enhance Orthodox practice, as it was left unclear as to what exactly these principles are. The body of the article was an anecdote describing a negative interaction that the author had with an individual, followed by a description of the importance of solidarity, which, though compelling, by no means constitutes an argument.
It is upsetting that some invalidate the emotional truth that some women who sit in gender specific balconies or behind a mechitza during prayer services “feel like a spectator to a show for which [they are] neither needed nor wanted.” I can only imagine that blatant disregard for such sentiments would make anyone’s skin crawl with feelings of anger and frustration at what sounds like the heavy weight of patriarchy. As I continued to read the article, I was particularly shocked to read that people have reduced similar qualms to hormones and hubris. That is sexism. Expressing vulnerability by voicing discomfort with accepted religious practice is brave and connotes an openness for discussion; it is unfortunate that a learning experience for both participants of that short conversation turned into something so sour at the hands of someone else’s intolerance.
Still, the issue of Orthodox Feminism and its elusive definition is at hand. I’d like to offer up my own interpretation: The Merriam-Webster Dictionary defines feminism as “the theory of the political, economic, and social equality of the sexes” and “organized activity on behalf of women’s rights and interests;” in other words, it is the attempt to solve social wrongs. Orthodox Judaism, better described as Torah Judaism, is a lifestyle that is congruent with the precepts given to the Jewish people by God in an attempt to form a relationship with Him. If these descriptions are correct, then I find the juxtaposition meaningless. One is an approach to solve a socio-political problem and the other is deeply personal spiritual experience that outlines a relationship with the Divine. Are the author and other Orthodox feminists dissatisfied with Jewish practice, or are they fed up with negative attitudes that culminate in one of many “shove-the-cake-back-in-my-mouth experiences” in which someone belittles one for sharing something that makes him or her uncomfortable? While publicly announcing that one identifies as an “Orthodox feminist” certainly makes a statement, it seems to me that it is just that and nothing more.
I do not and cannot know the inner-workings of anyone’s heart or their varied experiences with Judaism; nor am I clear on exactly what the objective of the article in question is. If the objective is to create a call to action to discuss the implications of sexism in the Orthodox community, then that is a productive discussion to be had. Sexism is a phenomenon that reaches across cultures and though it does disappoint me, it does not surprise me when individuals who are included under the umbrella of Orthodox Judaism express sexist sentiments. The Torah is perfect, but people are not. The distinction between Torah and those who practice it is one that I hope is made before one dons the label of Orthodox feminist, because such a label can be quite isolating.
If, however, the objective of the article is to create a call to action against Torah practices, then that is not feminist, nor is it Orthodox. There are multiple reasons as to why women have minimal roles in communal prayer, and I urge everyone to continue to seek out one that is satisfying to them. As it is stated Mishlei, “deracheyha darchei noam:” all of her paths, all of the intricacies of Torah are pleasant. While some may grudgingly concede to halacha, there are others who can find the depth and satisfaction within the Torah perspective, and this is the ideal.