By Shaul Magid
How do American Jews establish as either Jewish and American? American Post-Judaism argues that Zionism and the Holocaust, anchors of latest American Jewish identification, will now not be facilities of identification formation for destiny generations of yankee Jews. Shaul Magid articulates a brand new, post-ethnic American Jewishness. He discusses pragmatism and spirituality, monotheism and post-monotheism, Jesus, Jewish legislation, sainthood and self-realization, and the that means of the Holocaust if you have by no means identified survivors. Magid provides Jewish Renewal as a stream that takes this radical cultural transition heavily in its strivings for a brand new period in Jewish proposal and practice.
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Additional info for American post-Judaism : identity and renewal in a postethnic society
It is an advocacy organization that seeks to be a voice for the inclusion of multiethnic Jews in the Jewish community. On this website we read, “Some of us are contented Christians, Muslims, Hindus, and Buddhists, but we’d like to learn more about our Jewish ‘half ’ in ways that don’t involve leaving our current faith or culture. ’ statement or report that is negative about us or harms our interests. com (an umbrella website for progressive Jewish culture, arts, and letters) to Jack Wertheimer: At Jewcy we’ve half-jokingly referred to ourselves as part of the first generation of Jewish-American mongrels, or Frankenjews.
It includes many who choose to live in multiple ethnic communities without seeing that choice as a contradiction. Here Horowitz’s distinction between ethnicity and ethnic identity is helpful. She writes, “In contrast to ethnicity, ethnic identity refers to a person’s self-perception of being a member of an ethnic group. ”30 In my view, the age-old criterion of Jewishness as rooted almost exclusively in familial history and affinity cannot survive the multiethnic family that no longer requires one to choose ascribed allegiance.
42 Here, briefly, I add my own. I grew up as a secular Jew in the suburbs of New York City. In 1978 at the age of twenty I became a ba’al teshuva and fairly quickly entered into the haredi world in Brooklyn and Jerusalem initially under the tutelage of an obscure and enigmatic hasidic rabbi named Dovid Din. Before entering the sphere of old- world Hasidism I had a few brief encounters with two individuals who maintained considerable space in my psyche throughout my adult life (largely unbeknownst to them): Shlomo Carlebach and Zalman Schachter-Shalomi (Dovid Din had been a student of Schachter-Shalomi in the mid 1960s).