Suchergebnisse

Intro -- Half Title -- Title Page -- Copyright Page -- Contents -- Acknowledgments -- Part I: Introduction -- 1 Chapter 1: Editorial Introduction The Study of Religion in Israeli Social Science -- 2 Chapter 2: Sociological Analyses of Religion -- 3 Chapter 3: Dimensions of Jewish Religiosity -- Part II: Political Dimensions of Israeli Judaism -- 4 Chapter 4: Jewish Civilization: Approaches to Problems of Israeli Society -- 5 Chapter 5: State Ceremonies of Israel: Remembrance Day and Independence Day -- 6 Chapter 6: Religious Adherence and Political Attitudes -- 7 Chapter 7: Religion in the Israeli Discourse on the Arab-Jewish Conflict -- 8 Life Tradition and Book Tradition in the Development of Ultraorthodox Judaism -- 9 Ultraorthodox Jewish Women -- Part IV: Nationalist Orthodoxy -- 10 Religious Kibbutzim: Judaism and Modernization -- 11 A Mystic-Messianic Interpretation of Modem Israeli History: The Six-Day War in the Religious Culture of Gush Emunim -- Part V: The Sephardic Pattern -- 12 The Religiosity of Middle Eastern Jews -- 13 Secularization and the Diminishing Decline of Religion -- 14 Saints' Sanctuaries in Development Towns -- 15 The Religion of Elderly Oriental Jewish Women -- Part VI: Secularism and Reform -- 16 Hanukkah and the Myth of the Maccabees in Ideology and in Society -- 17 Death Customs in a Non-Religious Kibbutz -- 18 Americans in the Israeli Reform and Conservative Denominations -- 19 Religion and Democracy in Israel -- Selected Bibliography -- About the Authors

A la fin de l'époque ottomane et jusqu'à la fin du mandat britannique en 1932, la communauté de Bagdad était une des gloires de la société juive moderne. Parmi les communautés juives moyen-orientales et méridionales de l'époque, celle de Bagdad n'avait de rivale, quant à sa taille et à ses institutions, qu'à Salonique. Cependant, malgré son importance et celle de ses descendants qui se trouvent à présent en Israël, la communauté bagdadienne est très peu étudiée. Notre connaissance des sociétés juives du Yémen ou de Tripolitaine est meilleure que celle de Bagdad. Le but de ce travail est de combler cette lacune.

Jewish communities in traditional Moroccan cities in Sherifian times are discussed, drawing on data from the Hebrew legal correspondence of Moroccan rabbis of the eighteenth & nineteenth centuries. The structure of political relations between Muslims & Jews is outlined. It is argued that in order for Jews to carry on their economic activities, the protection of both the sultan & individual Muslim patrons was required. The relationship between the Jewish client & Muslim potentate was strong & friendly; however, these personal ties impeded the development of communal institutions & autonomy within the Jewish community. Examples of how the synagogue & Jewish courts were subject to Muslim influences are discussed. Jewish conversions to Islam, usually for material reasons, also reflected the Jews' generally indifferent attitude toward Islam. It is concluded that the boundaries of Jewish society were permeable, & that the amorphous element in the structure of the Jewish community was similar to that of the larger Moroccan community. 40 References. K. Carande

A great deal has been written on Israeli religious institutions, activities, and problems, but the treatment of the subject leaves much to be desired. Many studies focus primarily on a specific topic within the subject – the relationship between the polity and religion as reflected in institutional arrangements. But this problem is not coterminous with the subject as a whole. While the problem of relations between synagogue and state can be discussed as a formal constitutional problem, it cannot be understood sociologically, because it merely represents the tip of an iceberg, so to speak. The iceberg itself, still to be uncovered, consists of religious phenomena – the variegated activities of various groups whereby they relate to religious symbols. People engage in these activities in many ways, causing the emergence of various features of society, and the relationship between synagogue and state is only one of them. Another limitation of present writing on religion in Israel lies in the bias whereby the Israeli situation is often evaluated according to a model of separation of church and state of the American or French type. Many writers demonstrate impatience and lack of sympathy when discussing the religious establishment and the current role of religion in the Israeli state.

In recent years I have been engaged in research in the social anthropology of religion. In the course of investigating the changing religious beliefs and practices of Jewish immigrants in Israel from rural Tunisia and Morocco I initially sought to conceptualize the phenomena encountered in terms of 'secularization'. This study is a consequence of the problems that arose.