2016
DOI: 10.1111/jore.12160
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Ethnography and Jewish Ethics

Abstract: This essay offers a Jewish approach to ethnography in religious ethics. Following the work of other ethnographers working in religious ethics, I explore how an ethnographic account of reproductive ethics among Haredi (ultra‐Orthodox) Jewish women in Jerusalem enhances and improves Jewish ethical discourse. I argue that ethnography should become an integral part of Jewish ethics for three reasons. First, with a contextual approach to guidance and application of law and norms, an ethnographic approach to Jewish … Show more

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Cited by 6 publications
(5 citation statements)
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References 36 publications
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“…Listening to the narratives of these women demonstrates how their abortion decisions were parenting decisions made with a great deal of thoughtfulness, care, and love. As Michal Raucher has argued, listening to people’s lived experiences serves to improve the quality and depth of the discourse in ethics (Raucher 2016, 652). In the sharing of these women’s abortion narratives, the truth of their thoughtfulness, care, and love offers the opportunity to shatter dangerous mythologies that have shaped the abortion conversation in the United States for too long and to contribute to generative conversations that seek to build a new narrative and theoretical framework for thinking and talking about abortion, childbearing, and parenting.…”
Section: Discussionmentioning
confidence: 99%
See 1 more Smart Citation
“…Listening to the narratives of these women demonstrates how their abortion decisions were parenting decisions made with a great deal of thoughtfulness, care, and love. As Michal Raucher has argued, listening to people’s lived experiences serves to improve the quality and depth of the discourse in ethics (Raucher 2016, 652). In the sharing of these women’s abortion narratives, the truth of their thoughtfulness, care, and love offers the opportunity to shatter dangerous mythologies that have shaped the abortion conversation in the United States for too long and to contribute to generative conversations that seek to build a new narrative and theoretical framework for thinking and talking about abortion, childbearing, and parenting.…”
Section: Discussionmentioning
confidence: 99%
“…Scholarship in the field of religious ethics has only recently begun to recognize that women’s experiences of fertility, pregnancy, and childbearing are a critical source of moral authority and wisdom as we examine ethical questions related to pregnancy, gestation, childbearing, and parenting (Peters 2018; Raucher 2020). This study builds on the growing body of scholarship that has embraced feminist epistemological insights about embodied and situated knowledge and brought them to bear on the task of religious theology and ethics (Scharen and Vigen 2011; Raucher 2016).…”
Section: Feminist Epistemology—affirming the Value Of Situated Knowledgementioning
confidence: 99%
“…Yet another reason for work in the field is to show how religious and ethical thought can inform policy assessment and practical reasoning about vital issues of our time (see, for example, Childress 1982, 1997; Keown 1995; Lammers and Verhey 1998; Newman 1998; Zoloth 1999; Lauritzen 2001; James 2004; Brockopp 2008; Jenkins 2013; Kalbian 2014; Pedersen 2015; Hartman 2018; Gade 2019; and Stalnaker 2020). Relatedly, studying the ethical ideas of various religious traditions can help to dismantle cultural and religious stereotypes, especially the idea that religions are little more than monolithic dogmatic beliefs and regulations (Sells 2015; Raucher 2016; and Sheikh 2019). It is also the case that studying religious reasons for human behavior can help fill out how we understand the many sources of moral psychology and moral formation (see Lauritzen 1992; Antonaccio 2000, 2012; Stalnaker 2006; Cates 2009; Miller 2016; Fredericks 2021; and Dunn 2021).…”
Section: The Anti‐reductive Paradigmmentioning
confidence: 99%
“…A third, “phenomenological‐ethnographic” approach investigates an ethics of ordinary life within a range of intersecting cultural, political, and existential lines of inquiry, providing an optic that captures lay practitioners' moral identities and commitments as a central feature of analysis. Here the works of Richard B. Miller (2003), Farhat Moazam (2006), Elizabeth M. Bucar (2016), Jeffrey Stout (2010), Michal S. Rauscher (2016), and Atalia Omer (2019) are illustrative. Finally, there are “hermeneutical‐dialogical” approaches that involve the mutual interrogation and translation of moral worldviews in a dialectical interchange.…”
Section: Critical Pluralism and Religious Ethicsmentioning
confidence: 99%
“…We recognize the consequences of representations while maintaining critical rigor. Due to the intimate connections between religious studies and ethics, feminist work and feminist ethnography account for a prominent sector of ethics within religion (Cannon, 2006;Raucher, 2016;Young, 2016;Young & Miller, 2015) and an ethical standpoint attempts to ensure that all members of research relationships, from researcher to interlocutors to our larger respective communities, engage in work that is mutually beneficial. We often give our subjects a say in our scholarly work, whether through reviewing completed works before publication, co-authorship, or veto power on potential publications.…”
Section: The Work Of Feminist Ethnographymentioning
confidence: 99%