TOVA HARTMAN – CURRICULUM VITAE

PERSONAL DATA

Address: 19 Reuven Street, Jerusalem 93510 Tel: 02-671-9340 E-mail [email protected] I.D : 1271638/7 Place of Birth: USA Date of Birth: 22.8.57

EDUCATION Year Degree Institution 1982 B.A Jewish Thought/ Hebrew University of Political Science Jerusalem 1985 M.A 1985 Hebrew University of Jewish Thought Jerusalem 1989-90 M.A Boston College Counseling Psychology 1996 Ed.D Harvard University Human Development & Psychology

Thesis Mothering in Culture: Ambiguities in Continuity

Supervisor Professor Carol Gilligan

ACADEMIC AFFILATIONS/APPOINTMENTS

Year Appointment

1995-1996 Adjunct lecturer, School of Education, Hebrew University of Jerusalem

1997 Visiting lecturer, Harvard University

1998-2007 Lecturer Hebrew University of Jerusalem

2007-2010 Lecturer Bar Ilan University

2010 -2013 Senior Lecturer Bar Ilan University

PROFESSIONAL FUNCTIONS: (Memberships/Editorial Activities)

Year Appointment Institution 1982-1985 Teacher Pelech High School 1996-7 Women’s Counseling Psychologist Center 2007 Editor Nashim 2013 - Editorial Board Qualitative Psychology

AWARDS/GRANT/HONORS

Year

1992-3 Lady Davis Fellowship 1993-4 Harvard University Kennedy Knox Traveling Fellowship

1995-6 Spencer Fellowship for Research on the Psychology of Women

1997 Hebrew University Keren Korett Post-Doctoral Fellowship

ADDITIONAL INFORMATION

1997-2008 Member of Board of Pelech High School Directors 2002- Chairperson, Executive Board 2004-5 Member of Board of YMCA Directors 2005 Member of a Team Project Jewish Agency

Supervision of Current MA and Doctoral Students

Two M.A students, School of education Bar Ilan University One Doctoral student, School of Education Bar Ilan University One M.A. student, Gender Studies, Bar Ilan University Twelve Doctoral students, Gender Studies, Bar Ilan University

PUBLICATIONS

A. Submitted for Previous Promotion

BOOKS 1. Hartman Halbertal T. (2002) Appropriately Subversive: Modern Mothers in Traditional Religions, Harvard University Press. Cambridge Ma. (193pp)

2. Hartman T. (2007) Feminism encounters traditional Judaism Brandeis University Press. Waltham, Massachusetts (200 pp)

CHAPTERS IN BOOKS 1. Hartman Halbertal, T. (P.I) & Rapoport, T. (P.I) (1998) “Living with Others: Adolescent Girls on Kibbutz” Education in the Changing Kibbutz: Sociological and Psychological Persepctives Y. Dar (ed.) Jerusalem: Magnes Press. (p. 206-224) (Hebrew)

2. Halbertal, M. (P.I) & Hartman Halbertal, T. (P.I) (1998) “The Yeshiva” Philosophers on Education: New Historical Perspectives A. Rorty (ed.) London, New York: Routledge Press (p. 458-470)

3. Hartman Halbertal, T. (2000) “Facing the Legacy of the Canon: Three Models” New Trends in Jewish Educational Research B. Bacon, D. Scherz & D. Zissenwine (eds.) Tel Aviv: Tel Aviv University Press (48pp.)

4. Elor, T. (P.I), Hartman Halbertal, T. (P.I) & Rapoport, T.(P.I) (2002) “Apples from the Desert: Literature Teachers; Reading Through and Beyond Local Culture” Teachers’ Voices P. Peri (ed.) (20pp.) (Hebrew)

5. Hartman Halbertal, T. & Koren I.(S) (2006) “Between Being and Doing: Conflict and Coherence in Identity Formation of Gay and Lesbian Orthodox Jews”. In: McAdams, D.P, Josselson, R & Lieblich, A (Eds.) Identity and Story: Creating Self in Narrative. Washington, DC: American Psychological Association, pp. 37-62.

6. Hartman Halbertal, T.“Women’s Prayer Groups: A Study in Framing Metaphors” (Accepted for Publication) In Jewish Legal Writings by Women, Vol. II C. Safrai & M. Halpern (eds. ) Efrat New York: Urim and Lambada Publishing (20pp)

ARTICLES IN REFEREED JOURNALS/PERIODICALS 1. Rappaport, T. (P.I), Penso, A. (P.I) & Hartman Halbertal, T. (C) (1996) “The Artistic Selfhood of Adolescent Girls: Two Improvisations of Cultural Scripts” Journal of Contemporary Ethnography, Vol. 24, #4, January pp. 438-461. 2. Hartman Halbertal, T. (2000) “Maneuvering in a World of Law and Custom: Maternal Transmission of Ambivalence” Nashim: A Journal of Jewish Women’s Studies & Gender Issues (3), pp.139-163.

3. Hartman Halbertal, T. (P.I) & Cohen, S. (P.I) (2001) “Gender Variations in Jewish Identity: Practices and Attitudes in Conservative Congregations,” Contemporary Jewry 22 pp.37-64.

4. Hartman Halbertal, T. (P.I) & Marmon N. (S) (2004) "Systemic Attribution, Menstrual Separation and Ritual Immersion in the Experience of Orthodox Jewish Women" Gender and Society 18 pp.389-408.

5. Hartman Halbertal, T. (2004) “The Varieties of Restorative Feminism” Common Knowledge 11 (1) pp. 89-104.

6. Hartman, T. (P.I.) & Summit B.(S) (2007) “Uncovering Private Discourse: Sex Education in Israeli Jewish Religious Schools” Curriculum Inquiry 37 (1) pp. 71-95.

7. Seigelshifer, V & Hartman, T (2011). From Tichels to hair bands: Modern orthodox women and the practice of head covering, Women's Studies International Forum 34, pp. 349–359.

Academic Editor (2009) –Special Issue on The Bodies of Women in Jewish Culture. Nashim: Journal of Jewish Women’s Studies and Gender Issues : Indiana University Press . Bloomington In. 4/

B. Since Last Promotion

BOOKS

Hartman T. and Buckholtz, C. Are You Not a Man of God : Devotion, Betrayal, and Social Criticism in the Jewish Tradition. Accepted to Oxford Univeristy Press (2013)

ARTICLES AND BOOK CHAPTERS

1. Seigelshifer, V & Hartman, T (2011). From Tichels to hair bands: Modern orthodox women and the practice of head covering, Women's Studies International Forum 34, pp. 349–359.

2. Joubran, S., Marcus O., Hartman,T., Weizman A., Ram,E., (2012) Parent’s Attitudes toward Adolescent Premarital Sexual Intercourse in the Israeli Arab Sector Journal of Adolescent Health (34 pp)

3. Hartman , T. (P.I.) and Buckholtz, C. (2012) “Beruriah Said Well” The Missing Discourse of Social Criticism in the Appropriation of a Talmudic Learned Woman . Prooftexts (35 pp)

4. Hartman, T. (2011) "Reading for Resistance: Iphigenia". In: Enacting Pleasure, P. Davis &L.Davis (Eds.) Seagull Books London, New York (p.55-67)

5. Hartman T. (P.I.) &Miller, T. (2011) “Gender and Jewish Education Why Doesn’t this Feel so Good” In: International Handbook of Jewish Education H.Miller, L.Grant &A.Posen (Eds) Springer , London, New York

SUBMITTED

Hartman, T. (2013) Strong Multiplicity.An Interpretive Lens in the Analysis of Qualitative Interview Narratives –(asked to revise and resubmit ) Qualitative Research

Hartman, T., and Schachter E.P. (2013) Ask Normally High School Students ‘Talk Back’to the Anonymous Researcher Behind the Questionnaire American Educational Research Journal

Conferences

Jewish Identity in twenty first century (keynote) Paideia Paradigm Program. Stockholm (April 2013)

Women and Public Engagement: A Faith Perspective ( Key note) International Foundation for Interreligious and Intercultural Education . Rome –Italy (April ) 2103

Diverse New Families in Israel and America . Chair and Respondent at International Workshop on New Understanding of Gender , Love and the Jewish Family. Van Leer , Jerusalem. (January 2012)

Halacha and Change Presented at Women in Traditional Jewish and Muslim Communities University Illinois Chicago (Key Note ) Chicago , USA Februray (2011)

Sex Education and Jewish Education . Presented at Challenges in Jewish Education: Cultural Vitality, 6th International Conference of the Israel Association for Research in Jewish Education, December 2010 Bar Ilan University.

Developments in Feminist Theory and Practice . Preseneted at the International Conference On Jewish Literacy, University of Maryland. (September 2008. )

The Ethics of Sacrifice and the Sacrifice of Ethics: Jewish and Greek Sources for an Ethic of Love and Memory. Presented at The Year of Spirit and Spirituality Series, Guilford College Greensboro (Key Note) North Carolina, U.S.A (February 2006)

Roles, Rules and Responsa: Rabbinic Reactions to Increased Women’s Participation In Public Life. Presented at the Religion, Gender and Politics Conference, Van Leer Institute and Harvard Divinity School (Key Note) Jerusalem (January 2006)

Loyal Daughters and Liberated Women. Presented at Chossing Limits/Limiting Choices Conference, Brandeis University (Key Note, Opening Lecture) Boston, U.S.A. (March 2005)

Uncovering Private Discourse: Sex Education in Israeli Jewish Orthodox Schools. Present at International Jofa conference, New York. (February 2003).

Covering, Uncovering and Recovering: Modesty in Orthodoxy Today. Presented at , (Key Note ) Jerusalem, Israel. (June 2002).

The Psychology of love in Carol Gilligan’s Theory. Presented at the Conference in honour of Carol Gilligan . New York University, N.Y., U.S.A. (2002)

Towards a Feminist theology. Presented at the Jewish Orthodox Feminist Alliance Columbia University, N.Y., U.S.A. (2001)

Jewish Education and Rabbinic Backlash against Feminism . Presented at: The Second Scientific International Conference of the Israeli Association for Research in Jewish Education- Jewish Education and Jewish Identity in Diverse Settings. Bar Ilan Univerisity, Israel.(2000)

The Transformative claim of feminism on Religious Tradition. Presented at The International Conference on Feminism and Judaism. Shalom Hartman Institute, Jerusalem , Israel. (2000)

Gender Differences in American Jewish Identities. Presented at The Association of American Jewish Studies. Chicago, U.S.A. (1999)

Interpretation of Authoritative Texts: Three Models. Presented at the Israeli Association of Research in Jewish Education. Schechter Institute, Jerusalem, Israel. (1998) ACADEMIC PROFILE

Overview and Contributions

Work

Are You Not a Man of God?: Devotion, Betrayal, and Social Criticism in Jewish Tradition (Oxford, forthcoming)

Throughout my academic career I have focused on critical intersections of gender, identity, and culture. I have used developmental psychology and feminist theory to elucidate the interplay among individual identity formation, the cultural trends of traditional religious societies operating within contemporary contexts, and the relationships between canonical traditions and contemporary thinking and norms. I have applied these frameworks both to the theoretical analysis of gender, identity and culture and to a re-envisioning of the techniques and methodologies through which one comes to learn about people and the cultures in which they live. Throughout these investigations, and with increasing emphasis, I have focused on the human possibility of holding on to multiple relationships, identities, and commitments, even those which may seem at first glance to be inconsistent or contradictory. And I have fleshed out some of the ways in which multiplicity can serve as a site and mechanism of resistance, and a quality of some important social critics, within traditional cultures.

My forthcoming book, Are You Not a Man of God?: Devotion, Betrayal, and Social Criticism in Jewish Tradition (Oxford), uses feminist qualitative research methodology as an interpretive lens for analyzing not only personal interviews, but cultural narratives. It reconsiders the significance of several iconic “supporting characters” from canonical stories of the rabbinic tradition that have been appropriated at different moments throughout Jewish (as well as, in some cases, Christian, Muslim, and modern Western) history to represent and reinforce central cultural values: the binding of Isaac and the religious value of sacrificing relationship for a higher purpose; the biblical Hannah, appropriated by the rabbis as an archetype of the spirit and practice of prayer; the Talmudic Beruria and the significance of women’s learning and knowledge; and the struggle for intellectual autonomy of the rabbis of the Talmudic story known by its tag-line, "It is not in heaven!" The book brings these characters to life in their multiple incarnations, examining the varied symbolic uses to which they have been put, and their cultural impact from traditional religious perspectives, modern philological, philosophical, and literary perspectives, and feminist-psychological perspectives.

Using theories and methodologies drawn from contemporary psychological theory, I have developed a method of reading that I term “devoted resistance.” Through this interpretive lens I find compelling evidence challenging the ways in which these characters have been appropriated and the values with which they have come to be associated for both their traditional and modern inheritors.

These are all texts that have been studied widely, with characters that are well known. My claim, however, is that through the processes of authoritative interpretation and cultural appropriation important dimensions of these characters have been lost. Contemporary psychology offers a lens through which to analyze the assumptions behind previous readings of these texts and characters, and to open new, surprising layers of understanding. A deep sense emerges in which these characters – most, though not all, women – are true keepers of the law, inasmuch as their critiques become inscribed as core legal norms, and their subjective experience becomes the underpinning of the law and the basis for its legitimization.

Appropriately Subversive: Modern Mothers in Traditional Religions (Harvard University Press, 2002)

Prior to this book, my study of gender, identity, and culture largely entailed the investigation of sub-groups within the minority culture of Orthodox Judaism – e.g., women, homosexuals, teachers, rabbis – while examining how mechanisms of socialization and identity formation operate within traditional cultures: religious texts, laws and authority figures and formal institutions (synagogues, schools). I discovered, and attempted to flesh out and analyze, cultures and identities standing at critical crossroads of subjective and objective tendencies, personal and social allegiances. In each case I have found identities composed of fragments whose pieces do not fit neatly together, and traditional cultures that may seem superficially stable or stagnant but actually are in profound states of flux. I contributed to the advancement of analytical paradigms challenging notions of pure culture and suggesting instead the negotiation of multiple commitments on the part of both those subservient to cultural authority and those who wield it.

This investigation began with my doctoral dissertation, (Mothering in Culture: Ambiguities in Continuity; advisor, Carol Gilligan, Harvard University), which examined the lives of Orthodox Jewish mothers in their roles as transmitters of culture. I interviewed Modern Orthodox Israeli women who were both mothers and teachers of adolescent girls. Rooted in religious traditions and at the same time ensconced in a modern Western milieu, these women found themselves at a nexus of potentially contradictory values. They struggled between aspiring to fit themselves into idealized, traditional feminine roles (e.g., the ‘good-enough mother,’ the ‘good girl’) and working towards more subjective and intuitive types of self-fulfillment. In their modern frame of reference, the women I interviewed considered themselves as potentially equal participants in politics and culture. Yet they also passed on traditions that, for the most part, assigned them and their daughters to secondary roles. They struggled beyond the classic good-mother/professional- woman, selfless/‘selfish’ dichotomies, and into the tension between their identities as equal participants in one sphere of their lives, and second class-citizens in another. How do mothers transmit this dynamic and ongoing inner process to their daughters, the next generation of women, honoring each aspect of their identity and remaining true to the tension in all its jagged, unresolved complexity?

These questions, coupled with parallel issues I was exploring in articles at the time, gave rise to a broader research agenda encompassing women, teachers, and adolescent girls of other cultures and faiths. My book, Appropriately Subversive: Modern Mothers in Traditional Religions (Harvard University Press, 2002) moved beyond the dissertation into new theoretical and methodological territory encompassing comparative research and the development of new methodological and theoretical paradigms to process and analyze cross-cultural data. Drawing on a new interview base, I explored the experiences of Catholic and Jewish mothers, both also teachers of adolescent girls. This work advanced the discourse about mothering, motherhood, and psychology of mothers that deconstructed conventional dichotomies (idealization/denigration), shifting from structuralist analysis to focus on their lived experiences as described in their own words. The book presents and analyzes mothers in their roles as agents of socialization, suggesting that this is in fact the central and defining aspect of their identities. In doing so it affords a unique lens through which to identify the overt and covert messages of the culture itself, presenting cultural ideologies in the raw form in which mothers receive them before fulfilling the societal expectation of processing them in order make them palatable to their daughters.

This work both reflected and advanced my twofold claim that 1) in order to understand any culture, one must look to those who are responsible for passing it on; and 2) the most effective way of learning about these agents of socialization and how they operate is by closely analyzing their own discourse. (This insight also accounts for my focus on teachers, societies’ other primary socialization agents.) What effects do societal expectations to reproduce culture have on women whose own feelings about that culture are conflicted, but who simultaneously feel duty- bound to pass it on? How do these conflicts, and the unique ways in which mothers negotiate them, find expression in the cultures themselves? In my research of mothers, I contributed to a heightened understanding of the central nexus between mothers and the cultures they live within and, as I demonstrate, to a very significant and dynamic extent create.

This study, while examining two cultures side by side, was not comparative in the simple or even the classic sense. It was here that I built upon new methodologies of research and analysis that avoided both the generalizing abstractions of structuralism and the astringent austerity of radical contextualism. Instead of assuming any inherent commonality, much less personal expertise, I asked the Catholic women I interviewed to what extent they recognized their own experiences in the stories of Orthodox Jewish women I related to them. In fact, for all the cultural difference, there was also great cultural intersection, and those sites of subjective resonance (what I refer to in the book as “murmurs of common humanity”) form the basis of my methodological and analytic approach.

Feminism Encounters Traditional Judaism: Resistance and Accommodation (Brandeis, 2008)

My second book was the culmination of my examination of the Modern Orthodox community – it’s leadership, discourse, and lived practice – through a feminist lens. As a traditional religious movement that claims to operate within the modern world not only by default, but proactively and even prescriptively, Modern Orthodoxy presents a fascinating case study in the possibilities for, and modes of coexistence between, tradition and modernity. My book observes and analyzes the ways in which it seeks to live out its own prescriptions: how it both resists, and at times retreats from, modernity; how it challenges and feels challenged by the goals it has set for itself. Feminism – with its overt critiques of religion, and the critiques of certain aspect of modernity that it shares with tradition – provides an interesting test case for fleshing out the relationship between Modern Orthodoxy’s two eponymous terms, when and how they are bridged, and when they are left to stare at each other from across an unbridgeable abyss. Furthermore, it brings into relief the mechanisms through which these mediating decisions are made. When does the legal system suffice as a methodology for negotiating this divide, and when do meta-halakhic considerations come into play? How are these considerations expressed, and what are their effects? The question becomes, then, not, How open is Modern Orthodoxy? but rather, which parts of itself does it leave open? What kinds of possibilities does this openness allow for and what does it foreclose?

The books chapters investigate these questions from particular vantage points within Modern Orthodox life. How does Modern Orthodox discourse play out on women’s bodies (e.g., in the areas of and nidda observance); in their communal-ritual lives (their synagogue roles, and their relationship to the largely androcentric liturgy); and in their relationship to religion’s canonical texts. Another chapter examines the dynamics between the individuals within the community and their attitudes towards modernity and change, and the attitudes and discourse of the religious leadership. While there may seem to be a hierarchy of decision-making that is strictly outlined and adhered to, power within these communities turns out to be far more decentralized, “knots of resistance” far more common than might be expected—leaving open surprising possibilities for reengagement with tradition that honor feminist values while remaining within traditional religious communities and norms.

Articles

Concurrent and subsequent to working on the longer-term, book-length projects, I have explored related issues in shorter studies published as articles. A first set of these centered around the relationships of adolescent girls to the cultures in which they live, from the perspective of developmental psychology. One article examined the experiences of girls living within kibbutz society; another focused on the artistic aspirations of adolescents. Both attempted to flesh out girls’ understandings of their societies’ values, highlighting and theorizing sites of resistance and acquiescence. Another article treated the complex negotiations among teachers, adolescents and culture, exploring the ways in which teachers of literature from different sectors of Israeli society (religious, secular, kibbutz) perceive, process and transmit ideal forms and myths of Israeli culture.

A second set of articles helped to develop, employ and refine the theoretical and methodological propositions advanced in both my previous and forthcoming books. Some of these focused exclusively on theorizing contemporary phenomena and trends, while others presented and analyzed original research. The theoretical and empirical work inform, challenge, and are in ongoing dialogue with each other. Together they form a sustained, multifaceted investigation of gender, identity development, and tradition.

My research studies have contributed in particular to the critique of the Eriksonian synthetic model of identity, and to the re-theorizing of identity formation as a less resolved, more dialogical process. I researched the minority-within-a-minority of gay Orthodox Jews, examining their accounts both of sexual-identity formation and of socialization within the Orthodox and gay/lesbian communities. I interviewed Orthodox Jewish women about their experiences with the practice of the ritual-purity laws surrounding the menstrual cycle, and theorized the striking levels of diversity, complexity, and self-awareness these accounts entailed. I investigated the experiences of men and women teaching sexuality education in Israeli religious schools, and discovered and analyzed the presence of an alternative, private discourse of religion and sexuality that has arisen between individual teachers and students.

All of these studies examine how individuals straddling cultures with different, often opposing sets of values, negotiate personal and social identity within the context of these multiple commitments. How do these commitments weaken or reinforce each other? How do they mutually illuminate or obscure, enhance or restrict, bolster and attempt to cancel each other out? These articles give an account of the identities to which these types of tensions give rise, and of the cultures these identities comprise.

My theoretical articles have focused on creating the dialogue between feminist theory and tradition mentioned above, and as such have contributed to the deconstruction of what has conventionally been seen as a dichotomy between two mutually exclusive paradigms. One of these examines the cultural-academic trend of restorative feminism, in which feminist academics from three religious traditions (Jewish, Christian, Muslim), rather than exiting their traditions, attempt to re-theorize them and ultimately reclaim a place for themselves within.

Another article looks at three models that feminists have used to re-appropriate the work of Freud, and uses these models to explore the hermeneutic possibilities of similarly re- appropriating traditional Jewish texts.

Another applies theories pertaining to the backlash against feminism in general culture to understand and contextualize rabbinic discourse opposing the expansion of women’s religious roles.

A forthcoming article develops the theoretical underpinnings of a lens of reading that I refer to as “strong multiplicity.” This article examines the responses to an exercise administered over a ten- year period to graduate-level psychology students in an advanced methodology seminar, to explore one of the central questions of qualitative research: What theories about identity we bring to our analyses of first-person interview narratives? It suggests that researchers’ interpretations of what appear to be inconsistent and/or conflicting statements by interview subjects about their experience within the course of an interview can serve as a conceptual touchstone reflecting core assumptions about identity. Students’ responses to the exercise, which asked them to interpret two statements by an interview subject that seem to self-contradict, have consistently favored the type of dichotomous analytical paradigms associated with modernist conceptions of a unified self. This trend may be reflective of an insufficiently developed interpretive lexicon within postmodern narrative analysis. The author offers an interpretive approach termed “strong multiplicity” to reflect the possibility of finding legitimate expressions of identity among seemingly inconsistent self-representations.