From Suzannah Weiss:......I also know women who can testify to the effects of the opposite approach. “The so-called protectiveness can be really detrimental,” Dr. Elana Maryles Sztokman — who describes herself as “a recovering daughter of a control-freak father” — told me.
It instills a complete lack of trust, teaches the daughter that she can’t rely on herself, cannot trust herself, cannot handle herself, that the world is scary for her because she’s a woman but it’s not scary for men, that she will always need him and will never be independent nor should she ever want to be.
Read more at Bustle here http://www.bustle.com/articles/85104-are-overprotective-fathers-cute-or-controlling-why-overprotection-actually-harms-young-women?utm_source=FBOnsite&utm_medium=Facebook&utm_campaign=1
I haven’t written in a while about the war on women in Israel, but that’s not for lack of news. Unfortunately, this week alone has seen a whole bunch of new fronts against women. Here is a quick round-up: [Links are in blue]
Exclusion of female paramedics. Tenth grade girls completing their mandatory volunteer service with the Magen David Adom emergency services in Ramat Gan were forced to go home or remain inside the office because a few religious ambulance drivers refused to allow them to ride with them in their ambulances. This was the culmination of a gradual build-up of exclusion. First they were given fewer shifts than the boys. Then they were asked to stop their activities in the middle of a shift and do office work or go home. Apparently male ambulance drivers were not willing to ride with girls in the vehicle, citing religious observance. It is worth noting that the men are not “ultra-Orthodox” but religious Zionist, illustrating the spread of the war on women to places that used to be considered “moderate”.
“Unity Day” excludes girls. The commemoration of “Unity Day” to mark the anniversary of the murder of three boys last year included events where girls were forbidden from singing. According to the Jerusalem Post, the Makor Haim high school in Kibbutz Kfar Etzion specifically requested that no girls be allowed to sing at the event, which took place at the Dror high school in the Lev Hasharon region. The school apparently also insisted that the dialogue circles taking place between the students be separated by gender. So much for a vision of unity – unity among males, perhaps. This is not the first time that calls for so-called unity applied to men and boys only. Religious women are often told to subsume their own ideas and concerns for the sake of “unity” or “community coherence”. I wrote about this at length in my first book, “The Men’s Section”, about the many ways that opponents of women’s advancement cite “community coherence” or “unity” as a justification for excluding women. Even former Education Minister Shai Piron, who was a congregational rabbi before becoming a Knesset Member, forbade women from even holding a Torah scroll on Simchat Torah claiming the need for community consensus – that is, consensus among men. Beware of the “unity” smokescreen for women’s exclusion.
Intersectionality: Racism and sexism in the Rabbinical Court. “Apparently there is something worse than being a woman in the rabbinical court: being an Ethiopian woman,” wrote attorney Batya Kahana Dror this week about an experience she had representing an Ethiopian agunah (“chained woman”) who has been waiting for seven years for a get. The rabbinical judges mocked her repeatedly, mocked Ethiopians generally, implied that Ethiopians are stupid and money-hungry and do not know Hebrew, and more.
Women excluded from health conference on women’s health. For the past five years, the Puah Institute for fertility and women’s health has been running conferences on women's health without women. Despite tremendous...
Madonna has got me thinking about Barry Freundel. To be honest, Madonna often gets me thinking about body, sexuality, and women’s power. I consider Madonna one of the most body-empowered women out there. She has full command of her body, and uses it as her artistic canvas. She can do anything she wants with it, put on any item of clothing and pose in any position, and the effect is one of power and ownership. I frequently find myself wondering whether she represents an ideal of body empowerment, whether on some level I should be teaching my daughters to admire and emulate her for her complete ownership of her life and seeming ability to do anything she wants. (Of course, then the Orthodox voice in my brain usually kicks in and reminds me of how far Madonna is from anything familiar to me in my own relationships with my body.)
Anyway, knowing this about Madonna, I was surprised to discover a few months ago that she took to twitter to express her anger that a photo of her was leaked without her permission. The photo was an unpolished image of her in bra and underwear, apparently in a dressing room. “This is a fitting photo I did not release,” she wrote. “I am asking my true fans and supporters who respect me as an artist and a human to not get involved with the purchasing trading or posting of unreleased images or music.” The reason I was surprised at her reaction was because the week before, she had done a topless photo shoot for a French magazine. It was a strange juxtaposition to me, that she would upset about this photo of her in her underwear when just days before the entire world just saw her undressed.
But then I realized, it’s all about control, about power. The French shoot was her choice and with her direction. The leaked photo, despite everything Madonna had done, was still an invasion of her privacy.
I have been thinking about this the past few days since posting a blog about the impact of Freundel’s actions on his victims and on other practicing Jewish women. What I argued in this post is that there is a such thing as sexual abuse that does not involve physical contact, and that we should not dismiss the impact of this kind of abuse on its victims just because there was no sexual penetration. In fact, I wrote, that the recovery from this so-called non-violent abuse can be just as emotionally challenging as violent sexual abuse because of the way it plays with the victim’s mind. - See more at: http://lilith.org/blog/2015/05/voyeurism-and-the-yeshiva-girl/#sthash.AEoekrmc.dpuf...
Does anyone else sense a kind of mind-twisting irony in girls photographing their underwear-clad behinds as a statement of feminism? I mean, i fully agree that the women's underwear industry is mostly oppressive and based on unrealistic patterns of sexually objectifying women, not just thongs.....So part of me loves this image and this movement of young women really talking back to their culture and saying NO to victoria's secret and anorexic barbie-doll models. I love that.
But i also think that there is something problematic about the photographic pose for the article, which still feeds into society's need to visually gorge on women in states of undress. Especially behinds. I mean, we all heard that the butt is the in thing this year, right? So this picture could be taken as part of this. It's tricky. Like, do we HAVE to have our half-naked pictures taken and spread on the internet in order to feel feministly empowered? Somewhere in me, that just feels wrong.
This is why i have mixed feelings about the latest feminist trend, of body-exposure-as-empowerment, the idea that the more free I am to expose my body as much as I want, under my terms, the more empowered i am.... You can see it with all the ads of "real" women in their underwear (and often lots of make-up and hair-styling). You can also see it in the "free the nipple" movement, which forces society to look at women's breasts in completely unsexual ways. This feels like the latest message for women -- that to be fully empowered, you have to be willing to be as undressed as possible in the most public way possible. And while there is certainly something empowering about owning your own body and sexuality, i don't know that maximum-exposure is the only way to go. I mean, in some ways this is where feminism started: by trying to protect women from having our bodies and our sexuality owned by the public. So who is more empowered and more feminist -- the one who voluntarily strips and gets paid lots of money, or the one who is free not to have to strip and be gazed upon by anyone?
I feel this dilemma in some of the discussions about so-called "modest" dress codes in school. For the record, I'm totally against dress codes, and think kids should be able to wear whatever they want. And I'm mostly against adults policing girls' bodies and measuring their skin and sexualizing them with commentary about knees or shoulders or prom dresses. I think adult commentary on kids' bodies -- especially girls' bodies -- is one of the most damaging things we can do to a person's sense of wholeness with her self and her body. Adults should not comment on girls bodies, period -- we shouldn't tell them that they are lucky to be tall or have nice "curves" or flat stomachs, and certainly not that they should try to change their bodies, like get thinner or...
One of the most infuriating responses to the Freundel scandal I‘ve heard is the argument, “But it wasn’t rape.” As if to say, what he did was not such a big deal — after all it’s not categorized as a “violent” crime. In one really frustrating exchange I had, a radio host kept insisting that the requested 17-year prison term was too long because “it wasn’t rape,” he said, “I would rather be watched than penetrated.”
This comment is absurd in that it assumes that victims have a choice about how to be violated and that one is “better” than the other, but more dangerously it belies the very real and powerful impact of this category of so-called “non-violent” sexual assault. This is a type of assault that we need to understand better, because in this digital age, it is likely to increase.
What is the damage that is caused to a victim of voyeurism? That is the question that prosecutors in this case were trying to quantify. The prosecutor’s brief, followed by victim testimony in court, painted a portrait of sexual and spiritual trauma. It included victims who are afraid to get undressed, who are having difficulty resuming their intimate relationships, who have trouble trusting rabbis, who cannot walk into synagogue, who cannot walk into a mikveh, who are questioning their entire Jewish identity and religious practice.
Therapists have known for some time that emotional abuse can be just as hard to heal from – if not harder in some cases – than physical abuse. As a friend of mine, who had been in an emotionally abusive relationship for 12 years before her husband hit her, told me: “When you see a black eye, there is no denying that you have a problem that you need to fix. But when it’s emotional abuse, it’s harder to know and identify. And it’s hard to trust yourself.” The victim of so-called non-violent abuse is trapped in a web of mind games: What did I to deserve this? Why am I feeling so bad? Everything is fine, isn’t it? It’s my fault that I’m feeling this way. Recovering from non-violent abuse does not involve surgeons or bandages or rehabilitation. It requires taking ownership again of your own mind and your own truth. It requires learning to trust yourself and trust the world around you, even when the world proved itself to be unsafe. This is the kind of challenge that, for some victims, can take a lifetime.
Read more: http://forward.com/sisterhood/308634/stop-minimizing-freundels-actions-by-saying-he-is-nonviolent/#ixzz3e4zWiJYF...
[Cross-posted from The Jewish Week]
This week would have been the 85th birthday of Adrienne Rich, the Jewish feminist poet who died three years ago leaving behind a tremendous legacy of ideas and words that helped shape many people’s gender identities and inspired the work of feminist activism.
Adrienne Rich narrated her life and our world through her poems. Her poetry chronicles her transformation from bored, repressed suburban wife to restless, passionate, lesbian feminist activist. Her descriptions of the inner lives of women – radically spoken at the time from a woman’s point of view – were revolutionary then and continue to resonate today. As women (and others) struggle to break free from societal expectations of gender, Rich’s voice gives power and credence to the process of social change and discovering freedom. She embodied the personal as political.
She did not merely narrate feminism; she also urged it along with power and vision. Her impact on the evolution of the feminist movement can be felt in the many tributes to her since her death, which testify to the sometimes very personal ways in which her writing affected people, liberated women and often validated the desire to live fully and embrace their passions and identities. The Jewish Women’s Archive also paid tribute to her last month as part of Poetry month.
Still, I think that in the Jewish world, her impact has perhaps not yet been fully actualized. We still have a lot to learn from her. Her poetry leaves signposts for Jewish feminist activists, bits of power and encouragement along the way.
One poem that articulates the mission in a way that particularly relates to Jewish life is “The Roofwalker” (1961), where Rich wrote of the “half-finished houses”. She asks, “Was it worth while to lay--/with infinite exertion--/a roof I can't live under?/All those blueprints/ closings of gaps/ measurings, calculations?/A life I didn't choose/ chose me: even/my tools are the wrong ones/for what I have to do.” This resonates deeply with me, and possibly with others who are trying to make changes around gender within Jewish life. I also feel that the life chose me, of fixing the roof of the half-finished house that I am not sure I can live under. It is half-finished because Jewish women have not been fully able to make our mark on the culture. And the “measurings, calculations” remind me of all the Talmudic and halakhic discourse with which the Jewish house is built. There are other, better tools out there, and Rich reminds me to search for them and use them.
Adrienne Rich also brilliantly revealed the ways in which gender oppression take place on the female body. In the poem "Tear Gas," she wrote "The will to change begins in the body not in the mind/My politics is in my body." Her book, “Of Woman Born,” goes even further in unpacking the myriad societal constructs around motherhood. Indeed, in Judaism the female body is at the center of incessant discourse...
Convicted of recording 52 women naked in the mikveh, with another 100 women who are past the statute of limitations.... Untold emotional, psychological and spiritual damage to the women..... victims who can no longer step foot in synagogue, who can no longer trust rabbis, who no longer want to be Jewish, who are reliving nightmares of abuse, who do not want to go the mikveh, whose marriages are strained, whose identities are in question...... Below is a detailed description of the crimes of Barry Freundel. Read it and tremble.
SUPERIOR COURT FOR THE DISTRICT OF COLUMBIA CRIMINAL DIVISION - MISDEMEANOR BRANCHUNITED STATES OF AMERICACase No. 2014-CMD-18262 Hon. Geoffrey AlprinSentencing Date: May 15, 2015V.BERNARD FREUNDELUNITED STATES' MEMORANDUM IN AID OF SENTENCING
The United States of America, by and through its attorney, the United States Attorney for the District of Columbia, respectfully submits this memorandum in aid of sentencing. The defendant, Bernard Freundel, is before the Court for sentencing after pleading guilty to 52 counts of Voyeurism, in violation of 22 D.C. Code §§ 3531(6) and (c), involving surreptitiously videotaping 52 separate women. In light of the extraordinary scope of the defendant's crimes, the premeditation and planning involved, the substantial abuse of the defendant's position of exceptional trust, and the severe impact on the victims, the United States submits that a sentence of 208 months of incarceration would serve the interests of justice in this case. In support of its recommendation, the government relies on the following information.
FACTUAL AND PROCEDURAL HISTORYBetween approximately 1989 and October 2014, the defendant, Bernard Freundel, was the sole rabbi of Kesher Israel Congregation, located at 2801 N Street, NW, Washington, D.C. The defendant also taught courses on ethics at Towson University for approximately five years, and seminars on Jewish law at Georgetown Law Center since the early 1990s. The defendant's influence was felt not only within Washington D.C., but around the world. For years, the defendant was a leader in an effort to establish uniform standards for conversions to Orthodox Judaism in the United States, and to ensure that many American conversions would be accepted by Israel. At one time, his reputation was that only his conversions would be guaranteed to be deemed valid by the Chief Rabbinate of Israel. As a result, people came from all over the region and the globe to study with the defendant and convert with him as their sponsor.
In 2005, a Jewish ritual bath (known as a "mikvah") opened at 1308 28th Street, NW, Washington, D.C. Known as the National Capital Mikvah, the building is located across a courtyard from Kesher Israel.' A mikvah is used primarily by Orthodox Jewish women for monthly spiritual purification and by individuals as the final step in the Orthodox Jewish conversion process. The use of the mikvah and many of its attendant rituals and blessings are prescribed by Jewish text and tradition. As an initial matter, immersion in a mikvah is regarded as an intensely private and spiritual experience. As noted in a community...
The following is a guest blog post by Naomi Pelled, the new Technical Director of "A Jewish Feminist", and a self-described third-generation Jewish feminist.
When I was asked to work with Elana on the tech side running and recording a Telecourse series on Jewish Feminism, I was delighted. I thought how fascinating it would be, a series on issues affecting Jewish Women from every walk of life, and where I could listen and learn from some world renowned Jewish Women, who have expertise in many pressing women's issues. I had always considered myself a feminist, following in the footsteps of my mother and her mother before her, but I wasn't an ‘active feminist'. When we met, Elana gave me a copy of her book, 'The War on Women In Israel'. I thought to myself, what a great new Shabbat reading book, but feared that it would irritate my Israeli husband, who is so closed when it comes to Feminism. This is not because he is anti-women's rights, but because he grew up in the Israeli religious school system and is very naive about these issues.
I started reading the book on Shabbat and realised that there are so many news items in Israel, that I take for granted, which I should actually be questioning and not just accepting. I was so proud as a religious Jewish women, that I have my own mind and do not vote according to what my husband says, but was struck by the number of religious women, whose political affiliations are controlled by their husbands, to the detriments of their human and women's rights. I always believed in woman's rights and equality between men and women. Before making Aliyah, I worked for corporations in HR. One aspect of my role was to enforce HR governance, working to ensure men and women were paid fairly and equitably to one another. I grew up in the UK, the youngest of three children, and the only daughter. My mother separated from my father when I was two and a half years old. My mother never remarried and says her life is far less complicated without a man. My father, on the other hand, remarried within eighteen months. My mother demonstrated that she was self-sufficient and an emotionally intelligent woman who could hold down a full time job, be a single mother, look after her children and do all home duties, to a high standard. She was a great role model. She taught us all that she, as a woman, could be a successful teacher and sensitive mother. My elder brother, helped around the house with vacuuming, cooking and clearing away and babysitting for me. He has grown up to be a great dad, who shares all household responsibilities from caring for the children, as soon as they woke up, to cooking and cleaning. He is involved in many other tasks that 50 years ago would have been considered a woman's duty, When I see my father now I see...
Here are 7 tips for how to make the most of your Dynamics of Jewish Feminism telecourse:
Watch with friends! Invite your friends over -- you know, the ones who you are ALWAYS talking to about these things -- plug into a nice big screen, find comfy seats and make a fresh batch of coffee. And the added bonus: you get to split the registration fee! A win-win.
Shut everything else off. Take a little break from your cellphone, your email, and shuttling your kids around. Turn this into "me-time", a little present for yourself
Save the recording. If you can't watch live, you can make a time to watch any time.
Join the conversation. Sign in to the group conversation and find out what other people are thinking, too.
Collect the reading list. You will be receiving lots of book and article recommendations. It's a treasure chest for Jewish feminist readers!
Tell others about it. Tell other people about it -- colleagues, co-workers, community members, neighbors -- and find out who shares your interest in Jewish feminism.
To register, click here
Have you signed up yet for the “Dynamics of Jewish Feminism” telecourse? Still deliberating? Well, here are SEVEN great reasons to join that will help you make up your mind:
Engage with the best and the brightest. Hear Prof Judith Plaskow (author of “Standing again at Sinai”) talking with Prof Rachel Adler, (author of “The Jew who wasn’t there”) discuss and debate what Jewish feminism means.
Take on the hard issues. Send in your own questions to Lilith founder Susan Weidman Schneider and feminist artist Jacqueline Nicholls as they debate “s*lut-shaming” in Jewish life
Break open taboos. Be part of the conversation on sexuality in Jewish life, with experts Talli Yehuda Rosenbaum, Rabbi Haviva Ner David (founder of the Reut mikveh), and Carrie Bornstein (Mayyim Hayyim)
Help make change. Find out how women like Debbie Gross, Lori Weinstein (Director of Jewish Women International), Debbie Gross (founder of the Crisis Center for Religious Women) and Yudit Sidikman (founder of El-Halev) address sexual abuse and violence against women.
Demand action. Learn what veteran agunah activists Dr Susan Weiss and Dr Susan Aronoff are working on to fix this problem.
Envision the future. Be part of the conversation where Rabbi Naamah Kelman(HUC) , Nancy Kaufman (NCJW) and author Letty Cottin Pogrebin discuss and debate women’s leadership
Connect with others just like you. Be part of an online community like no other, a group of like-minded Jewish feminists from around the world
So what are you waiting for? Sign up today!...