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Jewish feminism is a movement that seeks to make the religious, legal, and social status of Jewish women equal to that of Jewish men in Judaism. Feminist movements, with varying approaches and successes, have opened up within all major branches of the Jewish religion.
Jewish Radical Feminism was a finalist for the 2019 PROSE Award in Biography (from the Association of American Publishers). [8]In a 2018 article from Contemporary Jewry, Tahneer Oksman called Antler's book a "compelling, original, and urgent reexamination of the past."
This is an alphabetical list of Jewish feminists. Jewish feminists Bella Abzug (1920–1998) [1] Kathy Acker; Arlene Agus (1949–2024) Chantal Akerman (1950–2015 ...
Feminist Jewish scholars point out the mistreatment of women in the Torah. They argue that it is an ethical imperative to engage in the interpretation of the Torah using a feminist lens. A Jewish Feminist critique of the Torah is attentive to phenomena in the text such as the absence, silence, distortion, or subjugation of women in the text.
As a collective running since the 1980s, B'not Esh inspired many Jewish feminist projects, conferences, books, and other initiatives. [4] The group's first meeting was held on March 30, 1981, and held in Cornwall-on-Hudson, New York. The meeting became the space for the group's essential activities, and the event has taken place annually since ...
As feminism in Israeli society developed, a distinction began to form between Ashkenazi (Jews of European origin) and Mizrachi (Jews of Middle Eastern origin) forms of feminism. A rift formed along ethnic lines, as Mizrachi activists felt excluded and marginalized from mainstream women's movements.
Gender as it relates to Jewish studies has drawn increasing scholarly interest due in part to the founding of the Association for Jewish Studies' Woman's caucus in 1968, as well as gender studies and Jewish studies gaining interest as areas of academic study in the 1980s and fueled as well by popular and academic attention to Jewish feminism.
In 1971, while identifying as an Orthodox Jew (though she previously and later identified as Reform Jewish), she published an article entitled "The Jew Who Wasn't There: Halacha and the Jewish Woman," in Davka magazine; according to historian Paula Hyman, this article was a trailblazer in analyzing the status of Jewish women using feminism.