For those who enjoyed the discussions on post-orthodox, ironic -orthodox, Elchanan Shiloh, Yoav Sorek, and Peter Beinhart, here is a CFP that can help you gather your thoughts.
CFP by BGU for a volume on Judaism Beyond Halakhah- On Jewish culture without clear boundaries of religious-secular, modern-traditional, mystic-rational. What is the role of mesorati, new age, and secularism in the mix?
קול קורא להגשת מאמרים לאסופה חדש
מעבר להלכה: מיפוי מחדש של מסורת, דת ורוח בישראל
כרך הנושא החדש של כתב העת עיונים בתקומת ישראל עתיד לכלול מחקרים על החילוניות, המסורתיות, ה’עידן חדש’ (ניו-אייג’) והרוחניות בחברה הישראלית ובתרבותה. בכוונת עורכי הגיליון ליצור אכסניה מחקרית החורגת אל מעבר לשיח ה’קשוח’ בדבר ‘השסע הדתי-חילוני’ ואל מעבר לחלוקות דיכוטומיות רווחות המבחינות בחדות בין מודרני למסורתי, בין דתי לחילוני, בין רציונלי למיסטי וכיוצא באלו.
המאמרים בכרך זה לא יוגבלו לתחום דעת ושדה מחקר מסוימים. ייכללו בו מחקרים מתחומי דעת מגוונים (סוציולוגיה ואנתרופולוגיה, חקר הספרות, פילוסופיה, היסטוריה ועוד). הגיליון יהיה פתוח לגישות מחקריות מגוונות. יתקבלו מאמרים שלא פורסמו בעבר בעברית או בשפה אחרת.
חוקרים המעוניינים להשתתף בכרך זה מוזמנים לשלוח תקציר (בן כ400 מלים) המתאר את מחקרם המוצע עד לסוף חודש אוקטובר 2010 , לכתובת הדואר האלקטרוני של המערכת:
As a side note- here are some paragraphs from a recent newspaper article used to describe the current climate. The article was ostensibly on politics but there was the soul of another article “On the Religion of the Thirtysomethings” buried in the article. This is not the religion of the Datiim Hadashim who are now in their 40’s and 50’s. It is the younger university crowd- South Jerusalem and the towns around Beer Sheva.
Most are young people in their twenties and thirties, and they represent an entire spectrum: religious, datlashim (formerly religious, but usually people for whom religion and tradition are still important to some degree), datlafim (sometimes religious), “transparent skullcaps” (bareheaded people who describe themselves as religiously observant), secular, and those who do not want to specify their position along this continuum. In any event, nearly all consider Judaism and their religious education and background to be important elements in their political thinking and activism.
“I think this is a new phenomenon,” he says. “Something that crosses religions is emerging in Jerusalem today. [These are] young people who are not bound to their parents’ conventions and don’t care whether their partners in the struggle are religious or not, but all of them share the feeling that our future is in danger.”
Ben Sasson, son of the president of the Hebrew University of Jerusalem, historian Menahem Ben-Sasson, is currently writing his doctoral dissertation in Jewish studies. The subject: the explicit name of God. He describes the Sheikh Jarrah demonstrations as “worship of Hashem [the Hebrew name for God]” and is very eager to engage his settler-adversaries in theological debate. It’s clear he has already rehearsed these arguments in his mind many times.
“In the Middle Ages disputations were held between learned Jews and Christians. Sometimes the Jews won, in which case they had to escape to avoid being killed. If you bring [the settlers] for a disputation now, I will win. All the Jewish sources are on my side. Their whole activity is twisted. What they are doing is desecration of God’s name, in the most explicit way.”
Sharon, now secular and a Ph.D. student in philosophy at Stanford University, attended a hesder yeshiva (combining religious studies with army service), studying at Alon Shvut in the Etzion Bloc south of Bethlehem and Otniel Yeshiva, also in the West Bank.
“I am religious, but there was a period in which, even though I did not stop believing, I did not want to walk around with a skullcap,” says Netanel Warschawski, 27, who also works at Keter. “I was a bit ashamed that in the name of the beliefs of the settlers, and in the name of the skullcap, as it were − people say and do terrible things. I did not want to identify with that society, did not want them to think that I was like them, that we share the same views. Eight years ago I had an argument with friends, during which one said I was ‘shaming’ the skullcap on my head, and since then I decided that it is precisely an opposite symbol. I am proud to be religiously observant and I represent the religion better than they do. That is why I still wear the skullcap and go to demonstrations with it.”