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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Interfaith Dialogues
More Battles In Israel's Beit Shemesh: An Update On The 'Feminists Of Zion'
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<blockquote data-quote="LittlePrem" data-source="post: 189190" data-attributes="member: 19473"><p><strong> More Battles in Israel's Beit Shemesh: An Update on the 'Feminists of Zion</strong></p><p></p><p>BY ALLISON KAPLAN SOMMER AND DAHLIA LITHWICK</p><p></p><p><a href="http://www.newrepublic.com/article/114187/beit-shemesh-bus-segregation-incident-latest-feminist-fight" target="_blank">http://www.newrepublic.com/article/114187/beit-shemesh-bus-segregation-incident-latest-feminist-fight</a></p><p></p><p>Beit Shemesh never sleeps. After we filed the final revisions to “The Feminists of Zion,” our New Republic cover story about the women of the Israeli city, there have been several significant developments in their battle to live and move freely and in their fight against encroaching religious extremism.</p><p></p><p>The most significant event involved yet another Modern Orthodox woman who was asked to “voluntarily” move to the back of a gender-segregated bus in Beit Shemesh, the subsequent arrest of those who had asked her to move, and the riots—or at least violence and vandalism—that followed. Initial accounts of the story suggested that the women had been harassed when she sat in the front, and had refused to move. Buses were damaged and their windows smashed by angry Haredi men protesting the fact that the bus driver had called the police, as he had been instructed to do whenever a woman was being forced to move, resulting in the arrest of those who had “coerced” her.</p><p></p><p>Subsequent reporting by Allison indicated that the incident was slightly more nuanced. The woman who was asked to move, Rachel Rosenfeld, is from London, England. She spoke to Allison the next day, and indicated that she had been asked to change seats by a Haredi couple, and she had agreed to do so, after initial hesitation (she was traveling with lots of bags and children). The incident highlighted the highly problematic nature of a 2011 Israeli Supreme Court ruling outlawing "forced" segregation, but permitting “voluntary” segregation: Where, exactly, does one draw the line, and is it best left to individual bus drivers to be arbiters of these situations?</p><p></p><p>After the bus segregation incident, there appeared to be signs that the silent majority of moderate Haredim in the town were finally breaking their silence. A piece by Sam Sokol in the Jerusalem Post suggested that the moderate wing of the Beit Shemesh Haredi community saw the rioting as a kind of tipping point, begging their more Orthodox neighbors to disavow violence once and for all. According to Sokol, in the wake of last week’s violence, “posters stating ‘Enough Bullying’ were plastered on street corners of the haredi neighborhood of Ramat Beit Shemesh by activists of the Tov Party, which, going into municipal elections, claims to represent what are being called ‘new haredim.’”</p><p></p><p>Evidently the posters decried the silence of Haredi leadership after incidents of anti-women violence in the town. The new posters announced that the extremists had “controlled the public thoroughfares and we were quiet. They insulted and embarrassed people in buses and we were quiet.... They brought a bad name to our town and desecrated God’s name, and we were quiet.... The time has come to stop the bullying and show responsibility for our city [and] to show responsibility for our community.”</p><p></p><p>However, added Sokol: “The signs were, for the most part, immediately torn down.”</p><p></p><p>Nili Phillip, the central figure in our TNR story, and her co-plaintiffs are all busily campaigning for their chosen candidate in the upcoming municipal elections in November, which is being billed as a crucial last stand. The city elections have garnered national political attention for many of the reasons highlighted in the piece. If the secular and modern Orthodox forces unite around one candidate and get their population to the polls, they stand a chance at ousting the city’s Haredi mayor, whose actions have led to much of the current strife.</p><p></p><p>Allison also reported recently that Hadassa Margolese, the woman whose daughter, Na’ama, was featured in the video about the Orot school embedded in our story, moved out of the city of Beit Shemesh last Tuesday, as the result of controversy over things she had said and done around the issue of women’s treatment in the community. Importantly, Margolese said she felt pressure not just by the Haredi people of Beit Shemesh, but also by members of her own Modern Orthodox community, to stop speaking out publicly against the religious establishment.</p><p></p><p>Nationally, plans to draft more Haredim into the army are continuing apace, with the largest number of Haredi recruits joining up in history. But while this phenomenon is applauded as progress in modernizing the community and bringing it into the mainstream, it also sparks incidents such as one in which a woman soldier visiting an all-male Haredi IDF battalion was not permitted into the dining room.</p></blockquote><p></p>
[QUOTE="LittlePrem, post: 189190, member: 19473"] [B] More Battles in Israel's Beit Shemesh: An Update on the 'Feminists of Zion[/B] BY ALLISON KAPLAN SOMMER AND DAHLIA LITHWICK [url]http://www.newrepublic.com/article/114187/beit-shemesh-bus-segregation-incident-latest-feminist-fight[/url] Beit Shemesh never sleeps. After we filed the final revisions to “The Feminists of Zion,” our New Republic cover story about the women of the Israeli city, there have been several significant developments in their battle to live and move freely and in their fight against encroaching religious extremism. The most significant event involved yet another Modern Orthodox woman who was asked to “voluntarily” move to the back of a gender-segregated bus in Beit Shemesh, the subsequent arrest of those who had asked her to move, and the riots—or at least violence and vandalism—that followed. Initial accounts of the story suggested that the women had been harassed when she sat in the front, and had refused to move. Buses were damaged and their windows smashed by angry Haredi men protesting the fact that the bus driver had called the police, as he had been instructed to do whenever a woman was being forced to move, resulting in the arrest of those who had “coerced” her. Subsequent reporting by Allison indicated that the incident was slightly more nuanced. The woman who was asked to move, Rachel Rosenfeld, is from London, England. She spoke to Allison the next day, and indicated that she had been asked to change seats by a Haredi couple, and she had agreed to do so, after initial hesitation (she was traveling with lots of bags and children). The incident highlighted the highly problematic nature of a 2011 Israeli Supreme Court ruling outlawing "forced" segregation, but permitting “voluntary” segregation: Where, exactly, does one draw the line, and is it best left to individual bus drivers to be arbiters of these situations? After the bus segregation incident, there appeared to be signs that the silent majority of moderate Haredim in the town were finally breaking their silence. A piece by Sam Sokol in the Jerusalem Post suggested that the moderate wing of the Beit Shemesh Haredi community saw the rioting as a kind of tipping point, begging their more Orthodox neighbors to disavow violence once and for all. According to Sokol, in the wake of last week’s violence, “posters stating ‘Enough Bullying’ were plastered on street corners of the haredi neighborhood of Ramat Beit Shemesh by activists of the Tov Party, which, going into municipal elections, claims to represent what are being called ‘new haredim.’” Evidently the posters decried the silence of Haredi leadership after incidents of anti-women violence in the town. The new posters announced that the extremists had “controlled the public thoroughfares and we were quiet. They insulted and embarrassed people in buses and we were quiet.... They brought a bad name to our town and desecrated God’s name, and we were quiet.... The time has come to stop the bullying and show responsibility for our city [and] to show responsibility for our community.” However, added Sokol: “The signs were, for the most part, immediately torn down.” Nili Phillip, the central figure in our TNR story, and her co-plaintiffs are all busily campaigning for their chosen candidate in the upcoming municipal elections in November, which is being billed as a crucial last stand. The city elections have garnered national political attention for many of the reasons highlighted in the piece. If the secular and modern Orthodox forces unite around one candidate and get their population to the polls, they stand a chance at ousting the city’s Haredi mayor, whose actions have led to much of the current strife. Allison also reported recently that Hadassa Margolese, the woman whose daughter, Na’ama, was featured in the video about the Orot school embedded in our story, moved out of the city of Beit Shemesh last Tuesday, as the result of controversy over things she had said and done around the issue of women’s treatment in the community. Importantly, Margolese said she felt pressure not just by the Haredi people of Beit Shemesh, but also by members of her own Modern Orthodox community, to stop speaking out publicly against the religious establishment. Nationally, plans to draft more Haredim into the army are continuing apace, with the largest number of Haredi recruits joining up in history. But while this phenomenon is applauded as progress in modernizing the community and bringing it into the mainstream, it also sparks incidents such as one in which a woman soldier visiting an all-male Haredi IDF battalion was not permitted into the dining room. [/QUOTE]
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