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The Rhetoric of Heteroglossia of Jewish Feminism: a Paradox Confronted Kevin Jones George Fox University, [email protected]

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The Rhetoric of Heteroglossia of Jewish Feminism: a Paradox Confronted Kevin Jones George Fox University, Kevinj@Georgefox.Edu Digital Commons @ George Fox University Faculty Publications - Department of Department of Communication Arts Communication Arts 2001 The Rhetoric of Heteroglossia of Jewish Feminism: A Paradox Confronted Kevin Jones George Fox University, [email protected] Follow this and additional works at: http://digitalcommons.georgefox.edu/comm_fac Recommended Citation Published in Women and Language, 2001, 24(2), pp. 58-64 http://www.womenandlanguage.org/ This Article is brought to you for free and open access by the Department of Communication Arts at Digital Commons @ George Fox University. It has been accepted for inclusion in Faculty Publications - Department of Communication Arts by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. The Rhetoric of Hctcrogloss ia of Jewish Feminism: A Paradox Confront ed Kevin T. Jones and Rebecca Mills A bstr(lct: .Judaism has been unprecedented m lfS Jewish fem inists maintain a role of general effort!; to mclude II'Omen 111 a tradioonal~v pamarchol significance th roughout most of Judaism. While still not religton. 011er the post thmy years. the language of recognized by the Orthodox. today women routinely 1o the Jalfh, nnctem ruunls and ceremomes. sacred have become rabb1s and arc counted in minvnns• of Refonn and been altered and re-wl'ltten to include II'Omen by uniting most Conscrnltivc synagogues (Zaidrnan SO). Their the f orces 11'/uch hold '' togelher ll'ilh !he forces which i1tl1ucnce is profound ;rnd powerful. American women were pullmg tt apart. 1'l1is essay examines how Judaism have transformed their status in Judaism, cre.ating one of has conji"ontetl tins paradox by using Bnkhtin 's notion nf the most dra m t~tic cultural shins in centuries of Jewish Helemglossin. or co-exi.wing dialects, a.\' 1he ,.·ehic(e that histor•y . This cultural shift in the United States has had a mnkes tl1is 1111inn possible. profound influence on the movement of Jewish feminism in Israel (Ben-David 83). Hesche!, a scholar and author of one of the first books on Jewish feminism notes. "The Baum ( 1 99~) notes that in the wi nter of 1972. ten newfound power of women is the greatest change in well-educated young women from Manhattan, caught up Jewish life since the destruction of the Temple in the first in the: enthusiasm of the 1960's and the writing of a centu ry" (Baum 1998, A I ). relatively wlknown Jewish wo man named Betty Friedan, This position of power luls been accomplished braved t!Jc snowy roads of the CatskilJ Mow1tnins to through the illtering of Jewish riles. rjtwlls, and confront an assemblage of Conservative rabbis at the celebrations. The lan!,'1tage of the law has been cllangcd in famous Concord Hotel. The young women wanted t!Jc order to create change while maintaining consistency. Conservative movement to consider orda.i.u.ing female Jewish ceremonies such as the Passover Seder have been rabbis and irl\'esting fcmn le cantors. These issues were rewritten to include the plight of women. Exclusive conlroversial wit hin the Jewish community. of great Feminist Scdcrs, held for women only. arc celebrated significance to these women and the others they evcl) ycr1r around the country. Women argue that their represented. and \\ould have drastic consequences for frlllh is strengthened and they arc allowed lo focus more years to come. Not only was specific change sought, but on "bat it mc.1ns to be Jewish t.hroug.h the inclusion of tlte most emotionally charged issue bccnmc the question of women in tradiuon:ll services (Z..1vora.l 2000. 76) literally ...who counts?" Traditionally. Judmsm requires a Anchored in tradition and rituaL tlte modification of these quomm of tcu people. a minyan. for public prayers to be cclcbmttons is not ne\\' to Judaism. Pctsouk (1996) notes. said. Trnditionnll•v. Judnism cou nts onlv• men. For these "Judaism in fact has fal ways] evol\'ed. and Jews have first women who sought change. 1he so-called mothers of always crc.1 ted new ri tuals'' ( 150) But the new rituals Jewish feminisut. their dre<1m was to reform aud lllliSI be created th rough tJtc inclusion of the old tradition. reco nstmcl Judaism while not aba ucloniug tradition. Their Those forces I hat ho .ld Jud ;lisnt together must find n way effort cu lmi nated one year Inter when the Rabbis ordained to co-exist with those fo rces that arc bent on pulling it the fi rst wo mau. These women emba rked on a delicate apa rl. journc)' thai would allempL to both crc;lte change ;md The scenli ngly contradictory desire to maimain a mai ntain consistcncv• . female voice in a post modern society while simultaneously This perceived struggle between l:ln!:,'\t<tge and fai th is mai ntaining their Jewish birthright crented a dissomwcc a pantdox for Jewtsh women ns it confronts them with that tnllny Jewish wo men co uld not ignore. They inherent contmdictions. Jewish femi nists have sought to confronted and resolved tJte p;1r ado.x lllrough develop a language which includes their much ignored ~onst ruc ti on of the language of rituals. ceremonies, and voice. whi le at the same time mnintaining a belief system rites. The reconstn.ction of the language to based upon ancient premises designed to ignore tl1nt simultaneously nccommodmc opposing forces attracts our voice. The paradox has been successfully confronted ns attention in this study. Our goal is to examine how tlte Judaism bas embraced feminism. Accomplishing this gonl contradictOr)' aspects of par<~ doxes can simultaneously be was no simple undenaking by any mc;•ns. Adler ( L998) 111 ndhered to and transcended. We examine how Jewish law her book Engendering Judnism. explains the hurdles has been rhetoricall•v reconstructed to include women Jewish feminists have had to overcome: "Jewish law \\'hilc maintnimng the traditions and \'alue.s of Orthodox needed to be reconstructed to elimul;Hc the ancient Judaism. premise that women arc subordinate to men, yet at Lhe To understand how Jewish Feminists have same ti me maintain tl1c law. For without law there is no accomplished this task, we used the dialogic tools of means to lransiMe the stories and values of Judaism into Mikhail Bakhtin His concept of beteroglossia, mea.nll1g action·· (A I-I ). roughly the dialectic voices present i.n language, serves as an excellent met hodology for examining 1h e rhetoric of Women and Language, Volume XX IV, No. 2, Page 58 Jewish feminism. This essay will fust identify t11e I believe that God wants there to be justice" (Baum 1998, components of Jewish feminism, second, outline Al4).2 The quest for justice sought to refocus the debate Bakhtin's U1eory of heteroglossia. and finally identify how from feminist platform to a spiritu.:'ll platfonn. Women Jewish feminists have engaged in heteroglossi:1 in various argue that lhrough their inclusion in traditional services. traditional ceremonies and rites to achieve a voice in their faith .is strengthened and they a1·e aJiowed lo focus on Judaism. what it means to be Jewish. Professor Tova Cohen. director of the Ganya GoLtcsfeld Heller Center for the Jewish Feminism Study of Women in Judaism, ex-plains that "reinterpreting Jewish ritual from a feminist perspective . open[sJ up The quest for a voice in Judaism has not been easy for Jewish learning, on various levels, to a wide nwnber of women. ln Israel, tlte mere presence of women praying women~ (Ben-David 83). Ellen Blum can attest to this wilh men near ·the Western Wall provoked violent protes1s fact. After attending a Feminist Seder, she stated, "This by .Orthodox men . .In America, wrangling over the role of one act of comm~mion with other Jewish women changes women split some Jewish commtinities even as il spurred my life for awhile ruld propels me to do new things'· U1e growth of others. Jewish women had to wrestle with (Bawn 1998 Al5). Old Testnment scripture. or more importantly. Jewish law. Jewish ceremonies and rituals have been modi fi ed While the inclusion of women as rabbis llnd in min.vans across the United States not to separate women, but \>vith has become routine in Reform and most Conscrnllive the intention of exploring ways of nurturing and fostering synagogues, resistMce is still strong among the Orthodox. their spiritunl growth. Anne Bayme explains that her In J 948 Mordecai K.-1phm. the founder of t11e spi ritual transformati011 began with an all-women's Seder Reconsl.ructionisl movement within Judaism in Americfl. 1 lh<lt she organized in her hometown of Macon, Georgia. It observed, .. Many talented Jewish women not only begmt to followed tJle order of u traditional Seder, but was edited to lose interest in Jewish life, but actually turned against it . include a female perspective. Bayme also collected Jewish . If \\'C do not want ou r talented women to follow 1heir books, looking for women's stories and wnys to add example. we must find a place in 1udaism for I hci r female symbolism to holidays. A lew yetlrs ago, she and powers.. (-105). This :1<.1vice went unheeded for several other women in MAcon began marking Rosh Chodesh, an decades tunil Jewish wo111en themselves began to de111and ancient holid11y that celebrates the new moon each mo nt11 changes. \\ ith singing. dancing. and discussion groups. Jewish Prior to the 19'72 meeting m the Concord Hotel. women across the country bave reclajmed the celebration. Lacks (1980) notes that in September of 1971. a group of which traditiona ll y was an occasion on wl1ich women ltad thirteen you ng women from Consen·ative and Orthodox Q respite from household work.
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