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"Orthodox language"
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Becoming Frum
When non-Orthodox Jews becomefrum(religious), they encounter much more than dietary laws and Sabbath prohibitions. They find themselves in the midst of a whole new culture, involving matchmakers, homemade gefilte fish, and Yiddish-influenced grammar.Becoming Frumexplains how these newcomers learn Orthodox language and culture through their interactions with community veterans and other newcomers. Some take on as much as they can as quickly as they can, going beyond the norms of those raised in the community. Others maintain aspects of their pre-Orthodox selves, yielding unique combinations, like Matisyahu's reggae music or Hebrew words and sing-song intonation used with American slang, as in \"mamish(really) keepin' it real.\"Sarah Bunin Benor brings insight into the phenomenon of adopting a new identity based on ethnographic and sociolinguistic research among men and women in an American Orthodox community. Her analysis is applicable to other situations of adult language socialization, such as students learning medical jargon or Canadians moving to Australia.Becoming Frumoffers a scholarly and accessible look at the linguistic and cultural process of \"becoming.\"
eBook
Contact and ideology in a multilingual community : Yiddish and Hebrew among the ultra-orthodox
This series offers a wide forum for work on contact linguistics, using an integrated approach to both diachronic and synchronic manifestations of contact, ranging from social and individual aspects to structural-typological issues. Topics covered by the series include child and adult bilingualism and multilingualism, contact languages, borrowing and contact-induced typological change, code switching in conversation, societal multilingualism, bilingual language processing, and various other topics related to language contact. The series does not have a fixed theoretical orientation, and includes contributions from a variety of approaches.
eBook
Лингвистическая интерпретация книги «Божественная литургiя святаго Jоанна Златоустаго на луговомъ нарѣчiи черемисскаго языка» ”Божественная литургiя святаго Jоанна Златоустаго на луговомъ нарѣчiи черемисскаго языка”. A Linguistic Interpretation
In the article, a monument of the Mari language of the 2nd half of the 19th century is subjected to graphophonetic, morphological and lexical analysis. The translator is unknown. The book was published after the formation of the Translation Commission of the Brotherhood of St. Gury. The text is dominated by language features of the Meadow Mari. The specific letters of the Mari language Ó§, Ó±, Ò¥, which are included in the alphabet by the Translation Committee, are not always used consistently. The author has included lexical units from other dialects, so that the text could be understood by other Mari-speaking ethno-territorial groups. Synonymous words are given next to the main lexeme in brackets or at the bottom of the text in the links. The analyzed text shows that certain linguistic features are characteristic of the Eastern dialect of the Mari language.
Journal Article
The Orthodox Church in Ukraine
The bitter separation of Ukraine's Orthodox churches is a microcosm of its societal strife. From 1917 onward, church leaders failed to agree on the church's mission in the twentieth century. The core issues of dispute were establishing independence from the Russian church and adopting Ukrainian as the language of worship. Decades of polemical exchanges and public statements by leaders of the separated churches contributed to the formation of their distinct identities and sharpened the friction amongst their respective supporters. In The Orthodox Church in Ukraine, Nicholas Denysenko provides a balanced and comprehensive analysis of this history from the early twentieth century to the present. Based on extensive archival research, Denysenko's study examines the dynamics of church and state that complicate attempts to restore an authentic Ukrainian religious identity in the contemporary Orthodox churches. An enhanced understanding of these separate identities and how they were forged could prove to be an important tool for resolving contemporary religious differences and revising ecclesial policies. This important study will be of interest to historians of the church, specialists of former Soviet countries, and general readers interested in the history of the Orthodox Church.
eBook
Ultra-Orthodox fertility and marriage in the United States
BACKGROUND Amid low fertility rates in the industrialized world, some subpopulations have maintained high fertility rates. However, it has often been difficult to study these populations due to limitations in extant data sources. OBJECTIVE This paper will demonstrate a method of measuring key demographic indicators for Ultra-Orthodox Jews using demographic and language variables in the American Community Survey (ACS). METHODS Comparison of estimates of total fertility rates derived from ACS estimates of Yiddish and Hebrew speakers to related indicators from small surveys of American Jewish populations and data on same-sect fertility in Israel and the United Kingdom validates the use of Yiddish to identify Ultra-Orthodox Jewish respondents in the ACS. RESULTS ACS-derived demographic estimates for Yiddish speakers closely approximate estimates derived for Ultra-Orthodox Jewish communities using other methods. Ultra-Orthodox Jews in America have high fertility but very low rates of teen fertility and marriage, and fairly egalitarian marriage ages. Ultra-Orthodox Jewish fertility is high but not necessarily uncontrolled. CONCLUSIONS ACS language data can be used to study relatively small subpopulations with unique demographic characteristics. CONTRIBUTION Researchers can use ACS language data to study other demographically unique subpopulations or to study Ultra-Orthodox Jews in more detail than was previously possible.
Journal Article
Teaching English in multilingual Israel: Who teaches whom and how. A review of recent research 2014–2020
This article presents research on teaching English in Israel, a vibrant multilingual country, in the period between 2014 and 2020. After a brief introduction to the current approach to English language teaching around the world, it outlines the studies investigating: (a) learners of English, (b) English teachers, and (c) methods that are used in the country for teaching English. We explore how various student populations, Arabs, Bedouins, Circassians, Druze, Charedi (ultra-orthodox Jews), Jews, and foreign students, are taught English as well as their attitudes to this language. Then, we discuss research investigating different categories of English teachers in Israel, including teachers in Arab and Jewish sectors, the teachers labeled as ‘native speakers’, and also teacher trainers and teacher-training principles. We look at secondary and high school students, including those in special education, as well as those who take English courses in tertiary educational institutions. Finally, we are interested in whether innovative teaching methods compete with the conventional ones and which groups of learners have access to the former. Throughout the article, we aim to show to what extent practitioners and researchers are aware of the present-day realities of the interconnectedness of ‘teacher, student, and method’ elements and the impact of multilingualism on English teaching in Israel. This Country in Focus report also considers the current holistic perspective on English language teaching. This language should not be taught in isolation but work in concert with other contact languages.
Journal Article
The Formation of Ḥaredism—Perspectives on Religion, Social Disciplining and Secularization in Modern Judaism
This article proposes a reassessment of the development of Ḥaredism, that is, the application of strict, maximalist, commandment-oriented Judaism to increasingly large lay publics, in light of confessionalization processes in Europe. Whereas historiographical and sociological convention locates the sources of Ḥaredism within the development of 19th century orthodox Jewish responses to the Jewish Enlightenment (Haskalah), Reform, and secular Zionism, this article argues that Ḥaredi structures and practices preceded these movements, and, in some cases, influenced their development. The basis for the priority of Ḥaredi identities to Jewish secular identities is rooted in the social disciplining and religious engineering of Jewish societies in the early modern era, until just before the Haskalah, and beyond. This disciplining was predicated on the imposition of religious, social, and ascetic education systems on growing segments of the population. Ḥaredism as a concept and as a phenomenon emerged in 16th century Safed (Ottoman Palestine); there, previous Jewish ascetic patterns were reworked, reorganized and structured under the aegis of the print era, and became a basis for mass, super-regional education. In the 17th and 18th centuries, Ḥaredi religiosity steadily percolated through European Jewish societies by means of works of personal ethic and conduct that were written, printed, and reprinted many times, in Hebrew and Yiddish, through works that enumerate the commandments, and through popular works that make the Jewish halakhic code, Shulḥan Arukh, accessible to the masses by abridging or reworking it. Starting in the early 19th century, with the mediation of the Ḥasidic and Lithuanian religious movements, this process massively penetrated broad strata of society.
Journal Article
Between Heaven and Earth: A Political and Ideological Dilemma of the Belarusian Orthodox Church before and since the Belarusian Crisis
This article discusses the evolution of the Belarusian Orthodox Church's (BOC) role and influence in the society, its relationship with the state, and the internal schisms within the Church leadership. Belarusian politics and society has traditionally been Russian-oriented. Close linguistic and cultural relations with Russia were embedded in the official ideology of Belarusian state and national building policies, which from the onset singled out the ideas of Slavic unity and Belarus's special role in the Eastern Slavic civilization. In this regard, the BOC was an element of two machineries, the objectives of which growingly drifted apart. Aliaksandr Lukashenka's regime viewed the BOC as an important partner of the state and a control mechanism over the society. Russia, which lacked a well-defined policy of attraction towards Belarusian society, in turn mostly relied on the regime and domestic social institutions, specifically the BOC, in maintaining its influence. The two crises, regional (2014) and domestic (2020), significantly upended the “in-between” position of the BOC and raise questions about its ideational and institutional cohesion. Moreover, officially as an autonomous Exarchate functioning under the Moscow Patriarchate of the Russian Orthodox Church (ROC), the BOC has had to balance its position within the ROC that during this time has sought stronger status abroad. The relationship between BOC and ROC leadership grew more complex after the annexation of Crimea in 2014 and after Russia's invasion to Ukraine in 2022, when the ROC leadership chose to support the political regime. The open conflict between the national, now autocephalic Ukrainian Orthodox Church and Moscow Patriarchate have revealed the intra-Orthodox (post-)colonialism in the region but also further complicated the ways the BOC can position itself within the Belarusian society.
Journal Article