The "Jewish Knight" of Slobodka honor culture and the image of the body in an Ultra-Orthodox Jewish context
Scholarship on Ultra-Orthodox Jewish thought has traditionally assumed that the views of these communities derive from a struggle against the Jewish Enlightenment and Zionism, as well as against any values they identify as “modern.” This article challenges that assumption. Beginning with an examinat...
| Main Author: | |
|---|---|
| Format: | Electronic/Print Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge, Taylor & Francis Group
[2016]
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| In: |
Religion
Year: 2016, Volume: 46, Issue: 2, Pages: 186-208 |
| Standardized Subjects / Keyword chains: | B
Jeschiwa Vilijampolė
/ Ultra-Orthodox judaism
/ Chivalry
/ Honor
/ Culture
/ Body image
/ The Modern
|
| RelBib Classification: | AD Sociology of religion; religious policy AG Religious life; material religion AH Religious education BH Judaism KBK Europe (East) KBL Near East and North Africa NCB Personal ethics NCC Social ethics |
| Online Access: |
Volltext (doi) |
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| 245 | 1 | 4 | |a The "Jewish Knight" of Slobodka honor culture and the image of the body in an Ultra-Orthodox Jewish context |c Yakir Yacov Englander (Divinity School, Harvard University, Women's Studies in Religion Program, Cambridge, MA, USA) |
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| 520 | |a Scholarship on Ultra-Orthodox Jewish thought has traditionally assumed that the views of these communities derive from a struggle against the Jewish Enlightenment and Zionism, as well as against any values they identify as “modern.” This article challenges that assumption. Beginning with an examination of Ultra-Orthodox sources that present an image of the religious leader as the “ideal Jew,” the author then focuses on sources concerning the founder of the Slobodka Yeshiva in Lithuania. This rabbi intended his students to internalize “modern” norms found in the European honor culture of his time, while translating them into the language of Jewish Ultra-Orthodoxy. The author chooses to present his argument by tracing the image of the body in the Slobodka method, since it is precisely through the nexus of the body that Ultra-Orthodox Judaism was segregated from general European society and culture. | ||
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