Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Michel foucault panopticism works cited
How religion influences government
Michel foucault panopticism works cited
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Michel foucault panopticism works cited
For this assignment, my group decided to visit the Solel Congregation of Mississauga to observe a Jewish religious service. This essay will argue the presence of different elements of power in the synagogue we visited as discussed in Malory Nye’s Religion: The Basics. The reverence for the Torah resembles Michel Foucault’s idea of the power of the panopticon, which parallels the distinct power of the Torah. I will also argue that, based on the interactions between the rabbi and the participants at the service, Antonio Gramsci’s concept of hegemony was not properly represented in the synagogue.
The first interesting observation that I made was the different in behavior in relation to the different occurrences during the service. In one scenario, the rabbi moved through the congregation carrying the sacred text known as the Torah. As the rabbi approached the individuals in the crowd, they touched the Torah gently with their shawl and proceeded to kiss the shawl. Those who did not have a shawl used any inanimate object that was nearby to touch the Torah. A man that sat beside me at the service noted that this action served two purposes: a sign of respect and a source of good luck. However, this was the perspective of one individual and may not be the actual purpose. This process was repeated before the Torah was returned to the central cabinet from which it was taken from. This central cabinet had a unique patterned design and was only open during the time the Torah was taken out. Many of the individuals were fixated upon the Torah, never diverting their attention away from it. Even after they had completed the touch and kiss action, they continued to watch the Torah circulate throughout the synagogue.
One concept of...
... middle of paper ...
...ory Nye’s Religion: The Basics. The similarities between Michel Foucault’s panopticon and the Torah seem to demonstrate a distinct power relationship within the synagogue. Although some elements coincide with Foucault’s theory, many discontinuities and inconsistencies suggest the absence of other theories relating to this power relationship. The incompatibility of Antonio Gramsci’s concept of hegemony and the observations made between the rabbi and the participants suggest that hegemony is not found within the synagogue. Many of the theories relating to power that are outlined in Malory Nye’s text seem to suggest a need for human interaction and that “there cannot be ideology without people” (Nye 2008, 68). Based on the human interactions observed during my visit to the Solel Congregation, there appears to be a minute presence of power within the synagogue.
The short story, The Rabbi in the Attic, written by Eileen Pollack (Curtis, 1998), enlightens the reader to the difficulties experienced by religious congregations as a whole, in a very regimented and legalistic form or religion. Pollack’s story also alluded to the fact of how ordered types of religions can lead to conflicting views and ideals from within the congregation over the same God (Schultz, 2015). The theme of The Rabbi in the Attic is undeniably about the harmful effects on congregations that adhere to ritual, tradition, stringent religious law and the emotional upheaval that follows dogma (Schultz, 2015). The Biblical allusion in The Rabbi in the Attic was highlighted by the characters and mimicked the adversity experienced by Jesus Christ with the Scribes and Pharisees in the New Testament gospels. Rabbi Heckler could be considered representative of the high priest Caiaphas (Pollack, 1998, p. 237) in enforcing the law, and the congregation, as those being oppressed by the law and wandering in darkness (Pollack, 1998, p. 240). After Rabbi Heckler’s ouster enters orthodox Rabbi Marion Bloomgareten, who represented the essence of reform similar to Jesus Christ (Pollack, 1998, p. 255). Like Christ, Rabbi Bloomgarten
Peterson, Michael - Hasker, Reichenbach and Basinger. Philosophy of Religion - Selected Readings, Fourth Edition. 2010. Oxford University Press, NY.
The size of the Christian megachurch is manifested in its title, which demonstrates that this typically prodigious and resplendent edifice sustains a weekly attendance of at least two thousand congregants; and that the majority of the mega churches are of the Protestant persuasion, of which its doctrine is basically the antithesis of Catholicism’s authoritarian structures, as well as the other major religions of Islam, Hinduism and Old Testament Judaism (The Hartford Seminary). Over the years, there has not only been an enormous emergence of mega churches here in the US, but also of many disparaging remarks from the public, comedians, books and the news media, about this institution. Some assert that these types of churches are not really concerned about the souls of the people, and they are prodigious only because of the avarice, a misrepresentation of Jesus Christ and a manipulation of the hearts of people, in conjunction with a gross negligence of spiritual leadership. The truth is, that in some instances there is malfeasance, but in others, the church is led by the Spirit of God with vigor and integrity.
...f society. The second point of view held that Jews were inherently bad and can never be salvaged despite any and all efforts made by Christians to assimilate them. These Christians felt that there was absolutely no possibility of Jews having and holding productive positions in society. All the aforementioned occurrences lead to the transformation of traditional Jewish communities, and paved the way for Jewish existence, as it is known today. It is apparent, even through the examination of recent history that there are reoccurring themes in Jewish history. The most profound and obvious theme is the question of whether Jews can be productive members of their country and at the same time remain loyal to their religion. This question was an issue that once again emerged in Nazi Germany, undoubtedly, and unfortunately, it is not the last time that question will be asked.
The seventeenth century not only marks an important era in Jewish history, the arrival of Jews in the New World, but it marks a shift in Jewish ideology as well. Traditionally, in the Old World prior to the Inquisition, Jews did not live as individuals but rather as a part of a social network or community that worshipped together, studied together, at times lived together, and had the same set of beliefs. During, and for sometime after the Inquisition, some secret Jews were part of an underground community but other secret Jews chose not to be part of any Jewish community, secret or not, out of fear. It was not until the seventeenth century that there was a conscious break in the tradition of being part of a community and some Jews chose the path of individualism, because they were dissatisfied with the confines of their current Jewish community or they were forced to abandon their community and worship individually. When Jews began to move from the Old World to the New World they were forced with the challenge of figuring out how they were supposed to practice Judaism when there was no current Jewish framework in place. When Portuguese Jews arrived in the New World they were forced to live outside of the traditional community because there was no Jewish community to greet them in New Amsterdam. In the seventeenth century, it was not the norm for a Jew to live outside of the Jewish community, but it was possible; one’s willingness or necessity to live outside of the community depended upon one’s geographical location, fear, or personal convictions.
If one were to ask a New York resident in the 1950’s how many people he or she would expect to be living in New York sixty years from now, he would most likely not say 20 million. Among those 20 million, it is even more unfathomable that an estimated 1.7 million Jews reside within New York City, making New York home to over a quarter of the Jews living in America today . Amongst those Jews however, how many of them consider themselves religious? Seeing that only an estimated 10 percent of Jews today classify themselves as observant, how and when did this substantial dispersion occur? The period post World War II in America presents the many different factors and pressures for Jews arriving in America during this time. Although many Jews believed America would be the best place to preserve and rebuild Jewish presence in the world, the democracy and economic opportunity resulted in adverse effects on many Jews. The rate of acculturation and assimilation for many of these Jews proved to be too strong, causing an emergence of two types of Jews during this time period. Pressures including the shift to suburbanization, secular education into professional careers, covert discrimination in the labor market and the compelling American culture, ultimately caused the emergence of the passive and often embarrassed ‘American Jew’; the active ‘Jewish American’ or distinctly ‘Jewish’ citizen, avertedly, makes Judaism an engaging active component of who and what they are amidst this new American culture.
I am a very spiritual person and am always interested in learning about other religions, especially the three monotheistic faiths: Judaism, Christianity, and Islam. I feel I have an adequate knowledge of Christianity and Islam, but I do not know much about Judaism. This paper will focus on the questions I have about Judaism. I have always wanted to know the fundamental beliefs of Judaism. I want to know how many Jews there are in the United States and in the world. I often see Orthodox Jewish men wearing yarmulkes and prayer shawls, and I wonder what is the purpose of wearing these. And finally, I wanted to know what is the role of women in Judaism.
...t also with acceptance as one of their own, although I never wore a Tallit or Kippah. This was a very peculiar position since I have never been so accustomed to this sort of kindness. By the end of the Jewish service, not only did I respect and appreciate their faith much more, but, in a way, I began to grow a love for it as well. While I felt no negative feelings towards the service, the most positive aspect would, most definitely, be the warmth I felt from everyone inside the Synagogue and from the presentation of the building itself. At first glance, I was not able to fully appreciate the decorations in the room, but the longer I observed I began to realize each decoration represented something significant. Overall, if I learned anything important this day it is that one thing holds true: I can still appreciate ideas and concepts even if I do not agree with them.
Judaism is one of the main religions in the world today along with Christianity and Islam. The three religious beliefs share similar patriarchs and origins that have roots to Abraham. The differences that exist between Islam and Judaism are apparent, however, these are less distinct when a comparison is made between Christianity and Judaism. Regardless of the similarities that exist in the two religions, Judaism has many interesting and sometimes puzzling features. The paper will illustrate the features that I found interesting in Judaism and those that are more difficult to grasp and understand.
Eastman, Roger. The Ways of Religion: An Introduction to the Major Traditions. Third Edition. Oxford University Press. N.Y. 1999
Smart, Ninian. "Blackboard, Religion 100." 6 March 2014. Seven Dimensions of Religion. Electronic Document. 6 March 2014.
Religion is an organized collection of beliefs and cultural systems that entail the worship of a supernatural and metaphysical being. “Religion just like other belief systems, when held onto so much, can stop one from making significant progress in life”. Together with religion come traditions that provide the people with ways to tackle life’s complexities. A subscription to the school of thought of great scholars
Functionalists believe religion is a conservative force that performs positive functions of promoting social integration and social solidarity through the reinforcement of value consensus. In this essay I will draw on ideas from Durkheim, Malinowski, Parsons and Bellah. I will then evaluate these theorists with Marxist, feminist and postmodernist perspectives in order to assess the extent functionalism helps us to understand religion today.
Therefore, it is through the principle beliefs of Judaism that Hassidic and Reform Jews arrive at divergent interpretations. The belief of a monotheistic faith, the establishment of the Covenant and the concept of divinely inspired moral law, results in different practices being implemented in the everyday life of an adherent. Despite not all Jewish adherents agreeing on the practices of the beliefs, the stimulus supports the connotation that Judaism is a religion that values and engages in the vast opinions promoted and the influences it has on an individual’s life.
... will of others and in harmony with the spirit prevailing in the worlds of others (The Core of the Matter: 54). Gordon argues that the Jewish people’s natural growth and self-realization has been hampered by alien and extraneous influences (Some Observations: 377). As the Jews has been pushed away from the primary creative processes, and forced to live under constant pressure and influence of foreign cultures, they have eventually lost the distinctive, external signs of identity, social structure, language and lifestyle, and become dependent on others materially and spiritually, leading them to have an inanimate existence, lacking in national creativity (Our Tasks Ahead: 381). This life has made the Jews passive and submissive; they no longer act upon or influence others, but are merely acted upon and influenced by others (The Work of Revival in the Diaspora: 78).