By Shaul Magid
How do American Jews establish as either Jewish and American? American Post-Judaism argues that Zionism and the Holocaust, anchors of up to date American Jewish identification, will not be facilities of identification formation for destiny generations of yank Jews. Shaul Magid articulates a brand new, post-ethnic American Jewishness. He discusses pragmatism and spirituality, monotheism and post-monotheism, Jesus, Jewish legislations, sainthood and self-realization, and the that means of the Holocaust if you happen to have by no means identified survivors. Magid provides Jewish Renewal as a stream that takes this radical cultural transition heavily in its strivings for a brand new period in Jewish inspiration and practice.
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Additional info for American post-Judaism : identity and renewal in a postethnic society
This is neither a theoretical question nor one based solely on ideology. 95 The oft-cited quip at the beginning of Nathan Glazer’s and Daniel Moynihan’s 1963 Beyond the Melting Pot that the most important thing to know about the melting pot is that “it never happened” may prove to be premature. It certainly did not happen the way some thought it would. But the de-ethnicization of America through intermarriage, coupled with the voluntaristic and inventive nature of both ethnic and religious affiliation, has arguably given us a different kind of melting pot.
This acceptance of multiethnicity may also be a subliminal by-product of classical Reform’s severance of ethnicity from religion as the template of American Judaism. 104 Increasingly, Gentiles who marry Jews in America feel less compelled to convert to Judaism because they feel able to participate in Jewish life and engage in Jewish practices without becoming “Jews,” retaining affiliations with their own ethnic past. 107 These phenomena exhibit the increasing dominance of voluntaristic and inventive constructions of identity and a comfort with multiethnicity as part of American Jewish identity indicative of a postethnic turn.
Whether we agree or disagree with his “concerns,” Said is the model of a scholar who was unafraid to openly acknowledge the relationship between his thinking and his experience of the world. Another example of this courageous step (and the confession that one’s personal investment in academia is, in fact, courageous) appears in Judith Butler’s “Preface 1999” to her groundbreaking book Gender Trouble (1990). . there is one aspect of the conditions of its production that is not always understood about the text: it was produced not merely from the academy, but from convergent social movements of which I have been a part.
American post-Judaism : identity and renewal in a postethnic society by Shaul Magid