Hizuk—The Gender Track: Religious Invigoration and Women Motivators in Israel

Leon, Nissim; Lavie, Aliza

doi:10.1007/s12397-013-9106-6

Cited by 12 publications

(5 citation statements)

References 9 publications

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“…Some of the prisoners in these wings were raised in orthodox homes, and they comprise religious wings called "leshem" (leshomrei masoret) which are made up primarily of ultraorthodox prisoners. The remainder of prisoners in the religious wings belong to "egged" (agaf dati), wings which are comprised of inmates who became religious or underwent a process of "hitchazkut"-a strengthening in belief and intensification of performance of religious practices in daily life (Leon & Lavie, 2013)-during incarceration.…”

Section: The Trpmentioning

confidence: 99%

The “Watchful Eye of God”: The Role of Religion in the Rehabilitation and Reentry of Repentant Jewish Prisoners

Morag

Teman

2017

Int J Offender Ther Comp Criminol

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Can participation in a religious rehabilitation program benefit a released prisoner's reentry into the community, and if so, how? Which elements of the religious worldview can be translated into tools for promoting desistance? Using a qualitative approach, we conducted 30 interviews with released prisoners from 3 months to 5 years beyond release who participated in a Jewish faith-based rehabilitation program administered by Israel's Prisoner Rehabilitation Authority. We interviewed participants in the Torah Rehabilitation Program about the role of religion in their lives and in their desistance from crime. We map out the spiritual, behavioral, and psychological tools they feel aided them in facing the challenges of reentry.

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Section: The Trpmentioning

confidence: 99%

The “Watchful Eye of God”: The Role of Religion in the Rehabilitation and Reentry of Repentant Jewish Prisoners

Morag

Teman

2017

Int J Offender Ther Comp Criminol

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“…Others are held in public, mostly in halls or synagogues outside of prayer times that include between 80-500 women and are led by a "rabbanit" who has been invited in advance. While the term "rabbanit" typically refers to the rabbis' wife, the "rabbanit" who leads the public amen meal is usually a charismatic grass roots leader, sometimes from the marginal periphery of the Orthodox community, such as newly Orthodox (Leon and Lavie 2013).…”

Section: Amen Meal As a New Public Spacementioning

confidence: 99%

“We Need to Worship Outside of Conventional Boundaries”: Jewish Orthodox Women Negotiating Time, Space and Halachic Hegemony Through New Ritual

Shahar

2019

Cont Jewry

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“…In the public type of framework, the audience is not fixed and consists of previously unacquainted women who attend the ritual in response to advertisements. The ritual is orchestrated by a charismatic leader, often a rabbanit who has been invited in advance (Leon and Lavie 2013). At times, the two frameworks are integrated: groups of family members or friends invite a rabbanit to run the ceremony.…”

Section: For Authors Personal Usementioning

confidence: 99%

“At ‘Amen Meals’ It’s Me and God” Religion and Gender: A New Jewish Women’s Ritual

Shahar

2015

Cont Jewry

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New ritual practices performed by Jewish women can serve as test cases for an examination of the phenomenon of the creation of religious rituals by women. These food-related rituals, which have been termed ''amen meals'' were developed in Israel beginning in the year 2000 and subsequently spread to Jewish women in Europe and the United States. This study employs a qualitative-ethnographic methodology grounded in participant-observation and in-depth interviews to describe these nonobligatory, extra-halakhic rituals. What makes these rituals stand out is the women's sense that through these rituals they experience a direct connection to God and, thus, can change reality, i.e., bring about jobs, marriages, children, health, and salvation for friends and loved ones. The ''amen'' rituals also create an open, inclusive woman's space imbued with strong spiritual-emotional energies that counter the women's religious marginality. Finally, the purposes and functions of these rituals, including identity building and displays of cultural capital, are considered within a theoretical framework that views ''doing gender'' and ''doing religion'' as an integrated experience.

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Hizuk—The Gender Track: Religious Invigoration and Women Motivators in Israel

Cited by 12 publications

References 9 publications

The “Watchful Eye of God”: The Role of Religion in the Rehabilitation and Reentry of Repentant Jewish Prisoners

The “Watchful Eye of God”: The Role of Religion in the Rehabilitation and Reentry of Repentant Jewish Prisoners

“We Need to Worship Outside of Conventional Boundaries”: Jewish Orthodox Women Negotiating Time, Space and Halachic Hegemony Through New Ritual

“At ‘Amen Meals’ It’s Me and God” Religion and Gender: A New Jewish Women’s Ritual

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