Linkping Jewish Women
In many traditional Jewish communities, women wear head coverings after marriage. This practice takes many different forms: Hats, scarves, and wigs often referred to as sheitels [SHAYtulls all cover and reveal different lengths of hair. Many women only don the traditional covering when entering or praying in a synagogue, and still others have rejected hair covering altogether. What is the basis for this Jewish practice, and what are some of the legal and social reasons for its variations? The origin of the tradition lies in the Sotah ritual , a ceremony described in the Bible that tests the fidelity of a woman accused of adultery. From this, the Talmud Ketuboth 72 concludes that under normal circumstances hair covering is a biblical requirement for women.
The various historical records of the period, such as Mainz Anonymous, Sefer Zechirah and The Chronicles of Shlomo Bar Shimshon document the suffering of medieval Jewry during this era, noting how the women often set the tone for how to respond to these atrocities. When faced with choosing death or a life that entailed abandoning the Torah, women have led the way down the path of self-sacrifice. Upon witnessing this, the young men said: The annals of Jewish history are laden with tales of Jewish women who sacrificed their lives for Torah while influencing others to do the same. The vast reservoir of commentaries and halachic works added to the canon of Jewish literature over the past 2, years is astonishing in its scope and breadth, particularly against the backdrop of Jewish suffering and persecution. On Saturdays we used to hear her singing Jewish prayers in a small but firm and melodious voice. Kaplan notes, through the lens of countless diaries and memoirs, that women ensured their homes were cleaned for Pesach, Shabbat foods were cooked, and holidays observed, while their male counterparts continued to strip down each of these experiences to their bare bones. Similar frustration is echoed by the malicious executors of the Spanish Inquisition, who found Jewish women to be stubborn and intractable, preventing widespread conversion.
Fan Pen Chen is an assistant professor at SUNY-Albany and has published numerous articles on genric constructions of women in Chinese history and literature. Her most recent book is Voices Made Flesh: Performing Women's Autobiography. Peter Aronsson is a professor teaching the uses of history and cultural heritage at Tema Q, Linkping University, Sweden, where he is involved in a study of translocal storytelling. She is researching the slides of New Zealand women who practised amateur photography between andto look at how these personal images reveal changes within the family as well as the nation.
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