Women who make history rarely feel the need to adhere to others' narratives—and that goes double for Jewish women. So it's not surprising that when Radia Perlman, architect of many of the routing and bridging protocols that make the modern Internet possible, discusses her childhood, she casually disposes of the standard geek-culture heroic origin story: "I did not fit the stereotype of the 'engineer.' I never took things apart or built a computer out of spare parts." Irene Greif, a fellow computer scientist who brought ethnographers, anthropologists and sociologists into systems design through her field of computer-supported cooperative work, cheerfully admits: "I have a whole history of always choosing marginal roles and in marginal subjects of research and so on for myself." Her work, though, has turned out to be anything but marginal.
By the time Ronald Reagan declared the first Women's History Month in March, 1987, I was a college junior. Women's history had already changed my life. In college I realized that women's history could do more than add an exceptional famous woman or two into the stories of famous men; asking about women could change the whole picture of history. Of course, it took me a little longer to realize just how many famous women's stories I didn't know.
Adults may scoff, and my friends may hypocritically mock me, but I can never deny that I would want to stand out in a crowd. Whether a college application, a creative thesis for school, or even the food that I bring for lunch, I want to discover a personal uniqueness that I carry so I can have some special pride in my stride. Luckily for me, I can already claim an artistic and spiritual individuality that I bring to the table as a female Jew.
Every year, college campuses and feminist institutions set aside one month to celebrate the trials and achievements of women throughout history. Many of these women are virtually unknown to the public due to their absence from most history books. To combat this issue, Women’s History Month was established to shed light on these unsung heroes.
My first Women's History Month Event took place in the spring of 1985. I was a college student in Syracuse, New York and yet I was unaware of the importance of Seneca Falls, just down the highway. Lucretia Mott was the name of a woman I heard on School House Rock.
Way back in 2012 when Lena Dunham’s Girls first aired, I admired Dunham’s sincere portrayal of broke young women with artistic ambitions. I could barely watch the show without cringing at its painful accuracies. Since then—since the show’s quick rise in popularity, the magazine photo shoots and Adam Driver’s Gap advertisement, Dunham’s perspective seem more stylized than real. Film and television portrayals of the lives of struggling twenty-somethings feel increasingly less unique and my experiences as a woman of the Girls generation—going to Brooklyn bars in a crop top etc.—feel aspirational and contrived.
I remember in my second grade classroom where the “History” bulletin board sat. It was in the far left corner, front of the room, right in my eye line. And I have a very clear memory of being infuriated as the “Black History Month” board was taken down and then replaced by “Women’s History Month.” My early feminist and anti-racist indignation was not kept silent—I often asked my teacher why we had only one month for African American history or women’s history…my question, as many have asked before and since, was:
Shouldn’t it all be the same? Shouldn’t we be learning everyone’s history?
In traditional society, men are seen as the risk takers, while women are supposed to be docile homemakers. When women step up to the plate, it stands out. To me, the women who bravely put aside their fears and take matters into their own hands are the ones who make the difference and are role models for all people.
In the Torah, there is a story of two women, Shifra and Puah, and the risks they took to save the lives of some children in Egypt. These midwives worked for the Israelites and took orders from Pharaoh, who knew the two of them and specifically told them to kill any male children born to Hebrew mothers, but they chose to not listen to him. It’s not clear if these two women were part of the Jewish people or if they were Egyptians. Still, their story takes place for a reason, not just to explain how Moses survived, but also to bring a lesson to future Jews about courage and the impact of the risks they take.
The idea of Women’s History Month is relatively new. National Women’s History Week only became an official event in 1980 and was expanded to Women’s History Month in 1987. But here’s the surprising thing: unlike Thanksgiving or the Fourth of July, which come every year, Women’s History Month is renewed year after year by a presidential declaration. It’s not automatic that we set aside time every year to think about women’s history and women’s roles in society; it’s an ongoing, conscious process.
This Women’s History Month, we invite you to think about women and change. Has Women’s History Month made a difference? Have you noticed a difference in how you live your life or perceive the world? Differences between your outlook on the world and the way your mom, your aunt, your daughter view things? Do we still need Women’s History Month?
The New York Times had an interesting article today on how female politicians are leveraging offensive and sexist remarks by Republicans to mobilize their base and help with fundraising campaigns. It’s an empowering and deeply satisfying act of political judo, using your opponent’s attacks against them so their smear campaigns only leave them covered in muck themselves.
The feminist movement is a de facto community. Feminists tend to work in groups, be they virtual or physical, as we unify around our shared convictions. As people committed to ostensibly similar goals, we concern ourselves with the statements made by others who claim the same title. Any time a major article is published by a prominent feminist writer on a feminist site or in a mainstream publication, it immediately draws criticism. Much of this criticism is from those who don’t identify as feminists; these critiques tend to be mixed, some offering interesting new ideas while others simply express sexism. Feminists, however, also engage in a substantial amount of internal self-criticism.
The new Reform version of Mi Chamocha specifically mentions the prophet Miriam alongside her brother Moses. It’s one of several changes in recent years to help make the traditional prayers more balanced in gender. This one stands out, however, because Miriam has without a doubt become the star of the Mi Chamocha. At my temple, we often segue from that prayer right into “And the women, dancing with their timbrels...” We joyously praise God and women at the same time, and it is all thanks to Miriam.
Over the past few decades, Miriam has become the most prominent symbol of feminism in Judaism, and I am proud to say that I share her name.
I live in Vermont. There are no Jewish day schools here, no Jewish Community Centers, no kosher restaurants. I’ve been the only Jewish kid in class, having to sit and listen as a (non-Jewish) teacher explained that a mensch is someone who just “schleps through life.”
We have a Jewish community here—I am heavily involved with my synagogue and with Vermont’s branch of Young Judaea—but not a Jewish culture.
Then I accidentally found Fran Drescher’s show The Nanny while channel surfing at my Zayde’s cottage, and there it was, a culture I could take with me anywhere, as long as I had Internet or a DVD player.
We all deal with the misconceptions of other people about our passions. For me, those misconceptions repeatedly touch on my identity as a Jewish feminist dancer. Now when I mean feminist, I do not mean the stereotypical kind that burn bras in trash cans, but rather somebody who thinks equal empowerment is morally correct. Being a teenage girl, I believe girls like me should, and have the right to, feel empowered. Which brings me to my passions for dance and Judaism—the two things that have always allowed me to feel strong.
I studied at Solomon Schechter Day School for nine years, and for nine years people told me what it meant to be Jewish. We prayed for 45 minutes every morning from the same standard siddur. We were taught about the Bible and God through one lens. We belonged to the Conservative branch of Judaism and followed the movement’s rules. After switching to public school for high school, I was forced for the first time to define Judaism for myself.
If you want me to learn something that I don’t care too much about, the solution is simple: teach it to me in Spanish. Over the winter break, my two-year-old cousin visited for a day and we went to a children’s science museum together. The highlight of the afternoon was spending time with my cousin and seeing her enjoy the museum; the museum itself was underwhelming, especially since I’ve never been much of a science person. At least, that’s what I thought until we got to a temporary exhibit that was presented in both English and Spanish.
I was so focused on trying to translate all the Spanish without looking at the English that my cousin lost interest in the exhibit before I did.
I became bat mitzvah on May 1, 2010 in front of my congregation. I wore a tallit, chanted Torah, and gave a d’var Torah. To me, that was normal. My mom became bat mitzvah before me, on the same bimah, years before.
For a long time in my world, “feminist” and “Jewish” existed in separate spheres. As far as I knew, feminism did not exist in the Jewish world because everything there was about as equal as you could get. Women were rabbis and cantors, educators and students, same as the men. Feminism was for the corporate world, where women did not make as much as men, or were excluded from managerial position jobs. Needless to say, my definition of feminism was narrow, as was my understanding of Judaism, and as I widened the circles of each, they began to overlap.
We’re all familiar with the stereotype of the zaftig Jewish bubbe, stuffing her offspring with chicken soup and brisket, shouting, “Eat! Eat! You’re skin and bones.” We love to talk about these mythical kitchens of our childhoods—tables overflowing with kugels and babkas, tsimmus and kneidlach. But for many Jewish women, there was another, more painful, side to this abundance. Our bubbes didn’t just say, “Eat! Eat!” they also said “Why are you eating so much? You’re getting fat!” I don’t think this contradiction is unique to Judaism, but I do think there’s a distinctive cultural spin to this schizophrenic relationship to food. And considering the prevalence of eating disorders, if there are cultural roots, we need to weed them out.
Anya Davidovich, a sixteen-year old girl born in the USA, will be skating for Israel in the Winter Olympics. Her parents are Israeli, and most of her family lives in Israel. She is part of the first-ever pairs team to compete for Israel in the Olympics and the only female member of Team Israel. Anya will be carrying the flag for the Israeli delegation.
Paula Sinclair, JWA Director of Programs & Partnerships, interviewed Anya and her mother as they prepared for their trip to Sochi.
Many gun control advocates are disappointed that President Obama’s State of the Union address last night dedicated just two sentences to preventing gun violence. Rather than make it the emotional big finish he did last year, President Obama simply stated,
“Citizenship means standing up for the lives that gun violence steals from us each day. I have seen the courage of parents, students, pastors, and police officers all over this country who say ‘we are not afraid,’ and I intend to keep trying, with or without Congress, to help stop more tragedies from visiting innocent Americans in our movie theaters, shopping malls, or schools like Sandy Hook.”
What else was he supposed to say? Since the start of January 2014, there has been a school shooting in our country every other day. Every. Other. Day.
Somewhere towards the end of my freshman year of high school, I became the class feminist. You know, the girl who always has to speak up about slut-shaming and rape culture and “where are the women in this narrative?”
I had begun to read feminist blogs, and the critical gender lens they used on everything from history, to clothing, to everything in between rapidly became part of my worldview. Right as I was hitting my stride as “that angry feminist,” I studied in the Dr. Beth Samuels High School Program at Drisha in New York. In addition to being a feminist, I was (and remain) a lover of Talmud. Spending the summer with other girls who took Judaism and Jewish text study seriously was a formative experience for me.
The erudite feminist women who taught us became my role models. (It was not unusual for us “Drishettes” to enthusiastically exclaim to one another that “I want to be insert-name-of-teacher-here when I grow up!” after a particularly great class.)
In her final interview before leaving JOFA, Elana Sztokman talks about Orthodox feminism and JOFA. This is the final part of our three-part series, posting weekly.
Read part one here.
Read part two here.
Susan Reimer-Torn: Do most JOFA women want full inclusion in Jewish ritual life as currently practiced by men? Or are they looking for another, more woman-oriented approach to the communal or spiritual experience?
For as long as I can remember, Rosa Parks has been the star of every social studies lesson. In third grade, we learned about the nice lady who worked as a seamstress and boarded a bus to go home from work. In eighth grade, she was the strong woman who stood up for herself and played a significant role in the civil rights movement. In eleventh grade, we learned that her historic refusal to give up her seat was not random, but planned by civil rights leaders.
But the message of Rosa Parks goes beyond the classroom.
In her final interview before leaving JOFA, Elana Sztokman talks about Orthodox feminism and JOFA. This is the second part of our three-part series, posting weekly.
Read part one here.
Read part three here.
Susan Reimer-Torn: Some of JOFA’s early financing came from progressive Jewish groups and some non-Orthodox women. Why do you think they were persuaded to contribute? How important is this alliance?
How to cite this page
Jewish Women's Archive. "Blog." (Viewed on February 6, 2016) <http://jwa.org/blog>.