Towards an anthropology of doubt: the case of religious reproduction in Orthodox Judaism

Taragin‐Zeller, Lea

doi:10.1080/14725886.2018.1521182

Cited by 14 publications

(10 citation statements)

References 33 publications

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“…It is important to note that Haredim are not one unified group, and there were indeed many Haredim who practiced social distancing and complied to public health guidelines. Yet Haredi reluctance to social distance, together with their large households (seven children on average) and low socioeconomic levels (ICBS, 2018; Taragin-Zeller, 2019a, 2019b, in press), all contributed to the impact of the pandemic on Israel’s Haredi community. The first Israeli city to be declared a “restricted zone” was the city of Bnei Brak, the heart of Israel’s Haredi communities.…”

Section: Education Media and Communication In Israel’s Haredi Commumentioning

confidence: 99%

Public Engagement With Science Among Religious Minorities: Lessons From COVID-19

Taragin‐Zeller

Rozenblum

Baram‐Tsabari

2020

Science Communication

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While scholars have highlighted how science communication reifies forms of structural inequality, especially race and gender, we examine the challenges science communication pose for religious minorities. Drawing on the disproportionate magnitude of COVID-19-related morbidity on Israel’s Ultra-Orthodox Jews, we examined their processes of COVID-19 health decision making. Survey results show that both religious and health-related justifications were common for personal decisions, yet a disparity was found between the ways social distancing guidelines were perceived in the general education context compared with the religious context, signaling the importance for inclusive models of science communication that account for religious sensibilities and state-minority relations.

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Section: Education Media and Communication In Israel’s Haredi Commumentioning

confidence: 99%

Public Engagement With Science Among Religious Minorities: Lessons From COVID-19

Taragin‐Zeller

Rozenblum

Baram‐Tsabari

2020

Science Communication

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“…These sessions do reflect an aspiration to take sex education more seriously and meet educational shortfalls, yet they also replicate stratified and gatekeeping models of knowledge transmission. With “knowledge responsibility” passed from the state domain to the religious minority, autonomy and protection over social reproduction is maintained at the collective level, and access to bodily knowledge is stratified at the individual level, which curtails reproductive decision making after marriage and women’s ability to navigate family making pressures (Taragin‐Zeller 2019a, 2019b). Stratified knowledge maintains unequal access to the enabling conditions of sexual and reproductive protection for women and men.…”

Section: Discussionmentioning

confidence: 99%

“…Yet, religious authorities instead prefer to control and limit adolescent RSE in order to promote a core Haredi philosophy of cisgender, heterosexual sex in marriage, largely aimed at procreation (Raucher 2020; Taragin‐Zeller 2017, 2019a, 2019b). These notions are made possible by earlier age at marriage through a formal match‐making process (Lehmann and Siebzehner 2009)9 as well as high total fertility rates among Haredi Jews compared with the broader populations in Israel and the UK (Mashiah 2018; Okun 2013; Staetsky and Boyd 2015).…”

Section: Introductionmentioning

confidence: 99%

“…These notions are made possible by earlier age at marriage through a formal match‐making process (Lehmann and Siebzehner 2009)9 as well as high total fertility rates among Haredi Jews compared with the broader populations in Israel and the UK (Mashiah 2018; Okun 2013; Staetsky and Boyd 2015). Issues around sex and relationships are only addressed at relevant moments in the lifecycle, in accordance with Haredi worldviews inspired by stringent interpretations of halachah (Jewish law) (Kasstan 2019; Taragin‐Zeller 2019a, 2019b). Educational intervention by the state, thus, is perceived to threaten and disrupt the internal governance of the group.…”

Section: Introductionmentioning

confidence: 99%

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‘I Didn’t Know How to Be with My Husband’: State‐Religion Struggles over Sex Education in Israel and England

Taragin‐Zeller

Kasstan

2020

Anthropology & Edu Quarterly

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Sex education presents a major dilemma for state-minority relations, reflecting a conflict between basic rights to education and religious freedom. In this comparative ethnography of informal sex education among ultra-Orthodox Jews (Haredim) in Israel and England, we frame the critical difference between "age-appropriate" and "life-stage" (marriage and childbirth) models of sex education. Conceptualizing these competing approaches as disputes over "knowledge responsibility," we call for more context-specific understandings of how educational responsibilities are envisioned in increasingly diverse populations. [Gender, Judaism, religion, sex education, state] I see the Haredi community as a victim to a shady deal that was made on its back since the establishment of the [Israeli] state. Education is under state responsibility.

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“…The study of religion and ART has always been an interest of anthropologists and sociologists ( Bharadwaj, 2006a , Bharadwaj, 2006b ; Birenbaum-Carmeli, 2016 ; Clarke, 2009 ; Inhorn, 2003 ; Kahn, 2000 ; Kanaaneh, 2002 ), and this religious studies scholarship continues to be enduring ( Bharadwaj, 2016 ; Gürtin, 2016 ; Roberts, 2012 ; Taragin-Zeller, 2019a , Taragin-Zeller, 2019b ; Zanini, 2019 ). Most of the world’s major religions have taken a stance on ART, with permission being granted in many cases.…”

Section: Moral Questsmentioning

confidence: 99%

Reprint: Where has the quest for conception taken us? Lessons from anthropology and sociology

Inhorn

2020

Reproductive Biomedicine & Society Online

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Louise Brown, the world's first test-tube baby, was born more than 40 years ago in England. For Louise Brown's infertile mother, Lesley, in-vitro fertilization (IVF) was the 'hope technology' which allowed her to overcome her tubal infertility after 9 years of heart-breaking involuntary childlessness. Since then, IVF has travelled to diverse global locations, where millions of individuals and couples have embarked on technologically assisted 'quests for conception'. After 40 years of IVF, where has the quest for conception taken us? This article outlines seven major global trajectories -namely, that the quest for conception has become more: (i) technological, because of a profusion of IVF-based innovations; (ii) masculine, because of men's eager uptake of intracytoplasmic sperm injection, their own 'masculine hope technology'; (iii) stratified, due to persistent race-and class-based barriers in IVF access; (iv) transnational, as infertile and other involuntarily childless people search across borders to overcome restrictions in their home countries; (v) selective, as IVF-based reprogenetic technologies eliminate genetic disease while exacerbating sex selection; (vi) moral, as religious sensibilities both accommodate and curtail the possibilities and outcomes of assisted reproductive technology (ART); and (vii) extended, as new cryopreservation technologies prolong the reproductive lifespan and extend reproduction to the transgender community. The article concludes with thoughts on where future quests for conception might take us, and why IVF and other reproductive technologies are 'good to think with' in both the anthropology and sociology of reproduction.

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Towards an anthropology of doubt: the case of religious reproduction in Orthodox Judaism

Cited by 14 publications

References 33 publications

Public Engagement With Science Among Religious Minorities: Lessons From COVID-19

Public Engagement With Science Among Religious Minorities: Lessons From COVID-19

‘I Didn’t Know How to Be with My Husband’: State‐Religion Struggles over Sex Education in Israel and England

Reprint: Where has the quest for conception taken us? Lessons from anthropology and sociology

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