Becoming Un-Orthodox

Stories of Ex-Hasidic Jews

Nonfiction, Social & Cultural Studies, Social Science, Sociology, Marriage & Family, Religion & Spirituality, Judaism
Cover of the book Becoming Un-Orthodox by Lynn Davidman, Oxford University Press
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Author: Lynn Davidman ISBN: 9780199380527
Publisher: Oxford University Press Publication: October 31, 2014
Imprint: Oxford University Press Language: English
Author: Lynn Davidman
ISBN: 9780199380527
Publisher: Oxford University Press
Publication: October 31, 2014
Imprint: Oxford University Press
Language: English

Leaving a religion is not merely a matter of losing or rejecting faith. For many, it involves dramatic changes of everyday routines and personal habits. Davidman bases her analysis on in-depth conversations with forty ex-Hasidic individuals. From these conversations emerge accounts of the great fear, angst, and sense of danger that come of leaving a highly bounded enclave community. Many of those interviewed spoke of feeling marginal in their own communities; of strain in their homes due to death, divorce, or their parents' profound religious differences; experienced sexual, physical, or verbal abuse; or expressed an acute awareness of gender inequality, the dissimilar lives of their secular relatives, and forbidden television shows, movies, websites, and books. Becoming Un-Orthodox draws much-needed attention to the vital role of the body and bodily behavior in religious practices. It is through physical rituals and routines that the members of a religion, particularly a highly conservative one, constantly create, perform, and reinforce the culture of the religion. Because of the many observances and daily rituals required by their faith, Hasidic defectors are an exemplary case study for exploring the centrality of the body in shaping, maintaining, and shedding religions. This book provides both a moving narrative of the struggles of Hasidic defectors and a compelling call for greater collective understanding of the complex significance of the body in society.

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Leaving a religion is not merely a matter of losing or rejecting faith. For many, it involves dramatic changes of everyday routines and personal habits. Davidman bases her analysis on in-depth conversations with forty ex-Hasidic individuals. From these conversations emerge accounts of the great fear, angst, and sense of danger that come of leaving a highly bounded enclave community. Many of those interviewed spoke of feeling marginal in their own communities; of strain in their homes due to death, divorce, or their parents' profound religious differences; experienced sexual, physical, or verbal abuse; or expressed an acute awareness of gender inequality, the dissimilar lives of their secular relatives, and forbidden television shows, movies, websites, and books. Becoming Un-Orthodox draws much-needed attention to the vital role of the body and bodily behavior in religious practices. It is through physical rituals and routines that the members of a religion, particularly a highly conservative one, constantly create, perform, and reinforce the culture of the religion. Because of the many observances and daily rituals required by their faith, Hasidic defectors are an exemplary case study for exploring the centrality of the body in shaping, maintaining, and shedding religions. This book provides both a moving narrative of the struggles of Hasidic defectors and a compelling call for greater collective understanding of the complex significance of the body in society.

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