Education: Women’s and Gender Studies
Women faculty members in the higher education system in Israel share with their sisters in other Western developed countries characteristics regarding proportions, promotions, and positions. They constitute a small minority of the total tenure-track faculty, with somewhat larger minorities in the humanities and social sciences, and very small minorities in the physical sciences and engineering.
This bibliography concentrates on books, chapters in anthologies, and periodical articles on the collective history of American Jewish women and archival resources on individuals and women’s organizations.
In narratives or abridged cycles more or less faithful to the biblical text, art has portrayed biblical women as role models and reference, occasionally adding exegetical elements both Christian and Jewish. Although the text of the Bible became fixed at different dates and in various versions, these images are not fixed, but reflect the ebb and flow in society’s attitudes towards women and their role.
Dora Askowith, author, historian, and college educator, believed that a knowledge of Jewish women’s history would serve as a catalyst for organization, activism, and moral leadership. She taught women at Hunter College for a total of forty-five years and wrote that she was anxious to teach college students Jewish history because they were “poorly versed in the history of their own faith.”
The Ba’alot Teshuvahs’ decision to explore Orthodox Jewish ways of life represents one possible solution to current widespread questions about women’s proper roles. The structural changes in American society in the past thirty years, in particular the changing demographics of women’s educational, occupational, marital, and childbearing patterns, have occasioned a debate in our culture about women’s nature and social roles similar to the late nineteenth-century “woman question” that followed the Industrial Revolution.
Evelyn Torton Beck is Professor Emerita of women’s studies as well as an affiliate faculty member in the Jewish studies and comparative literature programs at the University of Maryland, College Park (UMCP). She is a scholar, a teacher, a feminist, and an outspoken Jew and lesbian on campus. With her energy and drive, the state flagship campus has become a more welcome place for Jewish, female, and homosexual students, faculty, and staff.
Sociologist Jessie Bernard’s feminist epiphany came at age 67 in 1969, but her earlier work anticipated feminist theory by discussing the differences between men’s and women’s experiences and arguing that quantitative studies did not accurately represent women’s stories.
May Brodbeck, whose career in the sciences ran the gamut from teaching high school chemistry to exploring fundamental philosophical questions about the nature of human consciousness, was among the foremost American-born philosophers of science.
Phyllis Chesler, a self-described “radical feminist” and “liberation psychologist,” is a prolific writer, seasoned activist and organizer, and committed Jew and Zionist. Also a psychotherapist and Emerita Professor of Psychology and Women’s Studies, Chesler is the author of twelve books.
A biographical entry on the Jewish-Algerian-French writer Hélène Cixous commands close attention to her work because, in her case, “life writing,” as she calls it, is a key topic for her imaginative and critical enterprise in the fields of poetic fiction, literary theory, feminist analysis, and the theater.
A deeply religious feminist, Annette Daum dedicated her life to two causes: interfaith dialogue and feminism. Among other leadership positions, she coordinated interreligious affairs at the Union of American Hebrew congregations, edited the journal Interreligious Currents, and organized various task forces focused on gender equality and Jewish-Christian feminist dialogue.
The existence of two autobiographies and two biographies attest to the importance of Florence Denmark’s contributions to American psychology. However, none of these published materials mention the fact that she is Jewish, probably because she has never felt that her Jewish heritage is particularly salient to her. Nevertheless, like the work of other Jewish women of her generation, Denmark’s contributions to psychology have been socially activist in nature. She is a founder of the field of the psychology of women, and has contributed much to its legitimization in terms of both scholarship and organizational leadership.
Barbara Berman Dobkin is the pre-eminent Jewish feminist philanthropist of the end of the twentieth and beginning of the twenty-first century. Her vision, dedication, and philanthropic generosity have transformed the landscape of Jewish women’s organizations and funding in both North America and Israel.
The first woman, according to the biblical creation story in Genesis 2–3, Eve is perhaps the best-known female figure in the Hebrew Bible. Her prominence comes not only from her role in the Garden of Eden story itself, but also from her frequent appearance in Western art, theology, and literature. Indeed, the image of Eve, who never appears in the Hebrew Bible after the opening chapters of Genesis, may be more strongly colored by postbiblical culture than by the biblical narrative itself. For many, Eve represents sin, seduction and the secondary nature of woman. Because such aspects of her character are not actually part of the Hebrew narrative of Genesis, but have become associated with her through Jewish and Christian interpretive traditions, a discussion of Eve means first pointing out some of those views that are not intrinsic to the ancient Hebrew tale.
Carol Gilligan has broken new ground in psychology, challenging mainstream psychologists with her theory that accepted benchmarks of moral and personal developments were drawn to a male bias and do not apply to women. Gilligan proposed that women have different moral criteria and follow a different path in maturation. A psychologist who taught at Harvard and Cambridge, Gilligan brought a feminist perspective to challenge Freud and new life to the statement “The personal is political.”
Doris Bauman Gold was motivated by her long participation in Jewish organizational life to found Biblio Press, dedicated to educating Jewish women about their own history and accomplishments. Through Biblio Press, Gold published more than 27 general audience books that address and illuminate the culture, history, experiences, and spiritual yearnings of Jewish women.
Ruth Gruber was born on September 30, 1911, in Brooklyn, the fourth of five children of David and Gussie (Rockower) Gruber, Russian Jewish immigrants who owned a wholesale and retail liquor store and later went into real estate. She graduated from New York University at age eighteen and in 1930 won a fellowship to the University of Wisconsin, where she received her M.A. in German and English literature. In 1931, Gruber received a fellowship from the Institute of International Education for study in Cologne, Germany. Her parents pleaded with her not to go: Hitler was coming to power. Nevertheless, she went to Cologne and took courses in German philosophy, modern English literature, and art history. She also attended Nazi rallies, her American passport in her purse, a tiny American flag on her lapel. She listened, appalled, as Hitler ranted hysterically against Americans and even more hysterically against Jews.
When seven women concluded on February 14, 1912, “that the time is ripe for a large organization of women Zionists” and issued an invitation to interested friends “to attend a meeting for the purpose of discussing the feasibility of forming an organization” to promote Jewish institutions in Palestine and foster Jewish ideals, they scarcely anticipated that their resolve would lead to the creation of American Jews’ largest mass-membership organization. Yet Hadassah, the Women’s Zionist Organization of America, became not only the most popular American Jewish organization within a short span of years, maintaining that preeminence to this day, but also the most successful American women’s volunteer organization, enrolling more women and raising more funds than any other national women’s volunteer organization.
Florence Howe was born on March 17, 1929, in New York City to Samuel and Frances (Stilly) Rosenfeld. Her father was a taxi driver and her mother a bookkeeper. She received her B.A. from Hunter College in 1950 and her M.A. from Smith College in 1951. She then did graduate study at the University of Wisconsin from 1951 to 1954.
Feminist sociologist and peace activist Dafna Nundi Izraeli spent her life dedicated to women's studies, a field of inquiry previously largely unrecognized and trivialized by Israeli academia. She was among the first researchers in Israel to point out the connection between the gender power structures in the Israel Defense Force and in Israeli civilian society. Through her academic and political leadership roles, she worked tirelessly for the advancement of feminist values and scholarship.
Founded in 1995 on the premise that the history of Jewish women—celebrated and unheralded alike—must be considered systematically and creatively in order to produce a balanced and complete historical record, the Jewish Women's Archive took as its mission “to uncover, chronicle and transmit the rich legacy of Jewish women and their contributions to our families and communities, to our people and our world.”
The Eleanor Leff Jewish Women’s Resource Center (JWRC) of the National Council of Jewish Women, New York Section, maintains an extensive collection of materials by and about Jewish women and creates Jewish programming with a feminist focus. The JWRC was founded in 1976 to document and advance the modern Jewish women’s movement.