Most studies of Judaism focus on sources produced by and for learned men - the Hebrew Bible, the Talmud, the Midrash, legal codes, and works of medieval philosophy, mysticism, and Hasidism. All these texts were written in Hebrew - a language seventeenth- through nineteenth-century Jewish women were not given the opportunity to learn. With Voices of the Matriarchs, Chava Weissler restores balance to our knowledge of Judaism by providing the first look at non-Hebrew Jewish source materials: the vernacular women's devotional prayers called tkhines. In Weissler's hands, these Yiddish prayers open a window into early modern Ashkenazic women's lives, beliefs, devotion, and relationships with God. In the last section of Voices of the Matriarchs Weissler looks at the changes the twentieth century wrought in the practice of writing and reciting tkhines.

The Seyder Tkhines, translated from its original Yiddish by noted tkhines scholar, Devra Kay, and centerpiece of this groundbreaking work, was a standard Yiddish prayer book for women. It first appeared in Amsterdam in 1648, and continued to be published for the next three generations, usually inside the Hebrew synagogue prayer book. A product of an age when mysticism pervaded mainstream Judaism, the Seyder Tkhines provided women with newly composed, alternative daily prayers that were more specific to their needs. Included in this volume is a unique Yiddish manuscript dating from the 17th century ? a collection of prayers written specifically for a rich, pregnant woman, which Kay discovered among the rare books of the Bodleian Library in Oxford, England. Now, for the first time, these prayers have been skillfully translated and brought to public view. In addition to her translations, Kay presents her own extensive commentary, providing a deeper understanding of the historic, religious, and cultural background of this period in Jewish history. This unparalleled book will have special appeal to those interested in the social, literary, and religious history of women, as well as the history of the Yiddish language and literature. The interest in these forgotten prayers and their significance to the lives of women has now been revived, and these tkhines are ready to be rediscovered by a modern readership.

The rise of Jewish feminism, a branch of both second-wave feminism and the American counterculture, in the late 1960s had an extraordinary impact on the leadership, practice, and beliefs of American Jews. Women Remaking American Judaism is the first book to fully examine the changes in American Judaism as women fought to practice their religion fully and to ensure that its rituals, texts, and liturgies reflected their lives. In addition to identifying the changes that took place, this volume aims to understand the process of change in ritual, theology, and clergy across the denominations. The essays in Women Remaking American Judaism offer a paradoxical understanding of Jewish feminism as both radical, in the transformational sense, and accomodationist, in the sense that it was thoroughly compatible with liberal Judaism. Essays in the first section, Reenvisioning Judaism, investigate the feminist challenges to traditional understanding of Jewish law, texts, and theology. In Redefining Judaism, the second section, contributors recognize that the changes in American Judaism were ultimately put into place by each denomination, their law committees, seminaries, rabbinic courts, rabbis, and synagogues, and examine the distinct evolution of women's issues in the Orthodox, Conservative, Reform, and Reconstructionist movements. Finally, in the third section, Re-Framing Judaism, essays address feminist innovations that, in some cases, took place outside of the synagogue. An introduction by Riv-Ellen Prell situates the essays in both American and modern Jewish history and offers an analysis of why Jewish feminism was revolutionary. Women Remaking American Judaism raises provocative questions about the changes to Judaism following the feminist movement, at every turn asking what change means in Judaism and other American religions and how the fight for equality between men and women parallels and differs from other changes in Judaism. Women Remaking American Judaism will be of interest to both scholars of Jewish history and women's studies.

A wide-ranging collection of essays by Christian women of color serving in urban poor contexts.

Sarah. Hagar. Rebekah. Leah. Rachel. Bilhah. Zilpah. These are the Matriarchs of Genesis. A people's self-understanding is fashioned on their heroes and heroines. Sarah, Rebekah, Leah, and Rachel--the traditional four Matriarchs--are important and powerful people in the book of Genesis. Each woman plays her part in her generation. She interacts with and advises her husband, seeking to achieve both present and future successes for her family. These women act decisively at crucial points; through their actions and words, their family dynamics change irrevocably. Unlike their husbands, we know little of their unspoken thoughts or actions. What the text in Genesis does share shows that these women are perceptive and judicious, often seeing the grand scheme with clarity. While their stories are told in Genesis, in the post-biblical world of the Pseudepigrapha, their stories are retold in new ways. The rabbis also speak of these women, and contemporary scholars and feminists continue to explore the Matriarchs in Genesis and later literature. Using extensive quotations, we present these women through five lenses: the Bible, Early Extra-Biblical Literature, Rabbinic Literature, Contemporary Scholarship, and Feminist Thought. In addition, we consider Hagar, Abraham's second wife and the mother of Ishmael, as well as Bilhah and Zilpah, Jacob's third and fourth wives.

These issues of city-building and institutional change involved more than the familiar push and pull of interest groups or battles between bosses, reformers, immigrants, and natives. Revell explores the ways in which technical values - a distinctive civic culture of expertise - helped to reshape ideas of community, generate new centers of public authority, and change the physical landscape of New York City."--Jacket.

I am a mongrel; a mixed breed of Ga, Ewe, Akuapem, English, Middle-Eastern and American cultures; I am a Third Culture Kid. Apiorkor's socio-cultural experiences are interesting and might appear to be unique. But the truth is that there are several other Ghanaians who are secret sharers of her life. Such people lack access to platforms that would allow them to tell their collective story, so that their societies and communities can re-think all of the things that affect them. Happily, Apiorkor is an artist over matter and over emotions. She possesses a mastery over words and over the essences of life. Many Ghanaian men, women and children are like her. And her voice represents their voices. In this sensational collection, The Matriarch seeks to celebrate, shock, tickle, challenge and highlight our Ghanaian-ness in the 21st Century. The author peppers our imagination with the following: What does it mean to be Ghanaian? How have we progressed? Why do we stand for the things we stand for? Who really is the modern Ghanaian woman? Where is the global place for the urban Ghanaian space?

Chronicles the lives of several generations of a close-knit Choctaw family as they are forced from their traditional homeland in nineteenth-century Mississippi and endure unspeakable sorrows during their journey before settling in southeastern Oklahoma.