When other people tell me about what their partner’s do to raise their babies, I want to suggest they look into a rebate program, as Charles is so clearly kicking their butts. At our birth class reunion parents were talking about how the fathers sometimes “help out” or “let the moms sleep in.” The frames people were using were that childrearing was this thing moms did, and sometimes the dads heroically stepped in to do a small amount for their wives’ projects. The dads might change a diaper!
They say there’s nothing like a parade—and they’re right. This weekend I marched in my first ever Pride parade, proudly carrying my JWA bag, a Keshet sign reading “another Jew for LGBTQ equality,” and my camera. The weather called for rain, but I wasn’t about to let that get me down. I packed my raincoat and channeled my inner Barbra, declaring that no one dare rain on my parade.
It probably won't come as much of a shock to you that the word “feminist” comes with significant baggage. Identifying as a feminist is not as straightforward to some as it is to others.
In order to get a better feel for the word, we took to the (metaphorical) streets of twitter, email, and facebook to get a feel for the word. We’re sharing these reactions to the word—and asking if you identify as a feminist.
As a member of the GLBTQ community and a rabbinical student, it is clear to me that the words “there is no need” do not apply to places where Jewish and Queer communities intersect. There is so much need. Before these needs can be addressed, they need to be made visible. GLBTQ Jews need to be seen as vital members of our GLBTQ communities. We need to be seen and valued as Jews who have vast interests and abilities and life experiences that can, and already do, enrich Jewish life. We, GLBTQ Jews, also need to stand up and claim Jewish community, Jewish tradition, and Jewish law for ourselves.
After the initial episode of Princesses of Long Island aired, I sat down with my friend Chanel Dubofsky (who, it is worth mentioning, shares a name but none of the traits of one of the stars of the new reality TV show.) We decided to transcribe our conversation, as we attempted to take on and understand the issues behind the show.
I just finished watching the first episode of Bravo’s new reality show, “The Princesses of Long Island.” If you haven’t seen it, just think of a prequel to “The Real Housewives of Long Island.” The show focuses on 6 women in their late 20s who all live at home, have varying levels of codependency with their parents and are searching for their own “Prince Charming” while partying it up in Long Island.
Growing up, my discomfort derived from the separate-but-equal mentality I found inherent within a mechitza service. Sometimes, the mechitza is a balcony (women in the back, men in the front). Sometimes, the Torah and the service-leader are only on the men’s side. Even in the more forward-thinking mechitza services that I’ve attended, there are still areas in which women may not lead. As an outspoken queer feminist, mechitzas make me uncomfortable... to say the least.
At the festival after the parade, my friend Becca slowly walked me over to the Keshet table. By putting my name on the Keshet sign-up sheet, I was stating that I can’t just be a gay man; I’m a gay Jewish man—my gay identity and my Jewish identity work together.
This intimidating cartoon really got to me, a moderate believer who made what I thought was a minor sacrifice to tribal loyalty—twice—over 20 years ago when I chose the traditional ceremony for my newborn sons. Of course I did not like causing my babies pain, but I had seen the ceremony several times and knew that it did not last long at all, and having just gone through childbirth, I knew pain was part of life.
I’m not sure when I realized that the true Torah value is inclusion and acceptance of our LGBT+ brethren. Perhaps it was because my mom became close friends with a gay man who’s very active in gay social life. Maybe it was because of my increased involvement in feminism; after all, the National Organization for Women (NOW), the largest feminist organization in the US (of which I am a member), lists lesbian rights as one of its top priority issues. Or maybe it was just maturity. Whatever the reason and whenever it actually happened, I began to support gay rights, both within and without the Jewish community.
Nearly 20 years ago I was living on Manhattan’s Upper West Side, a haven for observant Conservative Jews. I had my choice of multiple minyanim to attend; even the crowded weekend city streets had an air of the Sabbath, and kosher food abounded.
There were so many Conservative and egalitarian options that I rarely ventured into the neighborhood’s Orthodox community, and I certainly never attended an Orthodox synagogue.
Orthodox women are making history in front of our eyes. On June 16, three women will be ordained to serve, in effect, as Orthodox rabbis, given the title of Maharat (an acronym for the Hebrew words meaning leader in legal, spiritual and Torah matters).
They will graduate from Yeshivat Maharat in New York City, the first and thus far only women to receive institutional ordination as religious and spiritual leaders in the Orthodox world.
Today I googled the Wendy’s commercial of the early 1980s were an older woman uses the catchphrase “Where’s the beef?!”. This may—or may not—surprise you. What probably will surprise you was the fact that this search was not inspired by my Memorial Day plans of grilling, but because of my job here at the Jewish Women’s Archive.
While exploring our archives I came across a truly remarkable activist, Clara Lemlich Shavelson. Born in 1886, Shavelson was a key player in the labor movement. She was also a suffragist, communist, community organizer, and peace activist. Read on to find out where the beef comes into play!
For those of you wondering about the fate of the peripatetic theatre legend Judith Malina, there’s good news. The Forward just published an article and posted a video of the grounds and atmosphere of Malina’s new home at the Lillian Booth Actors’ Home in Englewood, NJ, along with interviews with Ms. Malina and her fellow “hostages” (as she jokingly calls her fellow residents).
I, too, was a Midwesterner transposed to New York, trying to find my own way in the rich and heady dance scene. I knew Pearl Lang had come from Chicago, where she was raised in a cultured but poor Yiddish-speaking family. Her breathtaking career as a Graham dancer meant she had toured the world. And she often performed with her own company, the Pearl Lang Dance Theater, at the famed 92nd Street Y’s theater, where I went for performances by modern dance legends and for Fred Berk’s Wednesday night Israeli folk dancing. But now I was going to Hunter to see Lang’s “Shirah,” which she created in 1960.
When I heard that "Tiger Eyes" was being turned into a movie, I quickly turned to my friend circle to spread the news. Like any member of the facebook tribe, I immediately put a call out for Judy Blume fans—I figured if I was lucky, I could get someone to see Tiger Eyes with me when it comes out in June. I figured if I was really lucky, I could get someone to write a blog post for Jewish American Heritage Month about how Judy Blume affected their childhood.
Today we feature female American Jewish musicians who aren’t softly crooning classic Hebrew folk songs, traditional prayers, or even hava nagila. They are not belting out Broadway tunes or love songs à la Barbra Streisand or Bette Midler. These women are rocking out to their own beat.
As a special treat for our blog readers, we’re taking this Friday to do a bit of a blog round up. Our bloggers often explore areas of entertainment, and nothing gets us writing more than a good night out at the theatre. Check out these five incredibly diverse blog entries, each focusing on a different aspect of the stage.
An Un-Love Song is written as a psalm to Shavuot, which is associated with one of the most beautiful, celebratory poems in history, the Song of Songs. However, it’s written in the style of a Lamentation, as a response to heartbreaking acts of aggression towards women and children in the misappropriated name of religion. The poem addresses current events against a backdrop of Biblical recounting, including the Mount Sinai experience, the sin of worshipping the golden calf, the subsequent breaking of the original Tablets, and the story of Ruth and Naomi. It is a decidedly feminist poem.
The objects Mae made and the books she wrote helped shape the field of Jewish Americana. Mae’s work, taken as a whole, reflects her view that “just as Jews have become an integral part of the American scene, so can a classical American symbol be used to express a Jewish theme.” A shining example is her hannukiah titled “Miss Liberty”, which is emblazoned with the last lines of Emma Lazurus’s poem “The New Colossus,” and is in the permanent collection of the Jewish Museum in NYC.
This year it’s been 15 years since my mom passed away from Non-Hodgkin’s lymphoma and I think this past year has actually been one of the most difficult without her.
When my mom first died, some people warned me how difficult it would be not to have her down the road, especially during lifecycle events such as weddings, children, and other moments of joy. Well, they were right.
Do I admire her because she's been described as "... evasive about her height, acknowledging only that she was under 5 feet and under 100 pounds?" Well, all the more points to Estelle Getty for being an itsy-bitsy powerhouse, but mostly I admire her for being a genuinely funny, talented woman, who never gave up on her greatest ambitions. In an industry where youth and beauty are often valued far above maturity and wit, Estelle turned the tables. She found success in her later years, cracked wise about it the whole time, and taught young women like myself a few things along the way.
I am like Ruth, I chose to join this community. But my daughter is more like the matriarchs— Sarah, Rebecca, Rachel and Leah— born to the Jewish people. For generations the greatest welcome a little girl got into the Jewish community was when her father would be honored with an aliyah the next Shabbat and announce the name of his daughter. No great fanfare like a bris. No grand communal gathering.
How to cite this page
Jewish Women's Archive. "Blog." (Viewed on December 2, 2015) <http://jwa.org/blog>.