Frieda Vizel

Frieda Vizel left the Hasidic community, the Modern Orthodox community and the Formerly Orthodox (OTD) community. She now lives in Pomona and is actively looking for a new community to leave. She deals with the perplexities of the communities she left by drawing cartoons about them, a habit that gets her into an excellent amount of trouble.

On the Times

 Posted by on March 2, 2013
Mar 022013
 

A woman looking at her watch can't believe it's 2012 already

It’s not 1896! Take off that chinush jabot, mammele, and get with the times!

In some ways, Hasidim are completely stuck in the past. They behave, dress, speak, experience culture and observe Yiddishkeit as if it were two centuries ago. In other ways, they are masters of modernity, technology and fashion. I can’t completely make sense of this contradiction.

There is no doubt that even if Hasidim tried to resist the times, the explosion of advancements in the last two hundred years has made it nearly impossible to do so. And Hasidim aren’t foregoing opportunities to exploit these advancements for their own good either. Where technology can aid religiosity, be it to detect some living germs on lettuce or to send lab analysis of Rabbi’s voice recordings to prove authorship, the role technology plays in Hasidic life is significant. Unlike the Amish, there’s no shying away from onslaught of technology. Instead, Hasidim modify it and adopt it.

The new theory I am developing is that the Hasidic society survives by a system of Structured Adoption (henceforward… ehhem…SA). This means that Hasidim adopt outside ideas but in extremely specific and limited ways. Whenever change or progress is made in the secular world, these changes affect the Hasidic community. There is initially some floundering and struggles to adopt these influences in ways that don’t threaten pious seclusion, but after a while leaders legalize a form of structured adoption (SA, like I said!). For example, thirty years ago our parents had much more liberty in dress and behavior, even in Satmar. After some time, the Satmar Rebbe codified the Satmar American dress code, devising for instance, specific Palm tights, and from that point on Western dress became a non-threatening expression of fashion in a particularly Hasidic way. The adoption became more structured when t-shirts were ruled unkosher except under a shirt or over a shirt.

A current example would be when a new hairstyle is released or a new style of music arrives on the scene. Rabbis and the people are ambivalent about what goes and what doesn’t, but after some contradictory stances rabbis pretty much codify the exact stance, i.e., new music by Lipa is assur but by Weber is ok, the Rachel Cut is okay, but reaching below the shoulder is not. These structured adoptions (SA!) help Hasidism survive as they are also changing.

It is yet to be seen if my theory will hold with the biggest threat to Hasidism: internet.

PS: I’d originally really wanted to do this cartoon with a rebbeh at his tish instead of a chasunadika lady, but submitted that it would be entirely unrealistic for a rebbeh to use a modernity like a wristwatch.

On Unorthodox -The Year After

 Posted by on February 20, 2013
Feb 202013
 
A secular girk reads Unorthodox and a relegious woman reads Ununorthodox

It was a day of love. Cupids twittered through the air, roses were exchanged, arrows were shot and a dozen or so of us SLC students filed into our class with a round table for a roundtable on a recent Jewish memoir, Deborah Feldman’s Unorthodox, etc. All semester we have been discussing classic Jewish memoirs, and Valentine’s Day 2013 would be specially dedicated to last year’s hot tome about one woman’s scandalous rejection of her roots.

The discussion was presided over by scholar of Hasidic silk, Prof. Glen Dynner, who selected this book from hundreds of possible choices. Royalty-wise, the authoress must surely have made $18 from our bunch at least, depending on the terms of her book deal. Are SLC alums given priority in SLC literature classes? Inquiring minds wonder.

Roundtable guests included UCLA professor David Myers, who happens to be writing a book about the holy shtetl Kiryas Joel, and could tell our class definitively that “Satmar” does not now and never meant St. Mary in Romanian (Wikipedia says so too), my friend Joel Feldman, who happens to be the “Feldman” in Deborah Feldman, Hershey Goldberger, Frimet’s husband and another KJ “specimen” along with myself, making up our Hasidic quartet at the roundtable.

Joel was there because naturally he was interested in an academic discussion about a book in which he reluctantly guest stars, and also to convey publicly some of his own impressions and respond to public perceptions of him. Hershey was Joel’s wingman. Frimet was there to pummel and debate our professor into oblivion. I was there to cringe over the proceedings. And Myers was there to conduct Satmar research.

After a brief introduction from Dynner and Myers, the roundtable was directed to discuss the question of reliability in memoirs in general and the question of misimpressions in this memoir in particular. Was the memoir genre a kind of permission to bend the truth under the general heter that everyone has their own personal truth? The roundtable agreed that there was no definitive answer, but some thought that they were critical readers and could tell if the memoirist was being self-serving, deceptive, etc. Most readers like to believe they are intelligent, thank you. Someone thought that it was odd that Deborah Feldman seemed to see herself with a halo with nary a self-deprecating word to be found in the book. The roundtable also considered whether or not this 12-month old book may have staying power. Could we imagine it still being read and analyzed after 200 years ala Solomon Maimon’s influential, genre-creating memoir? We conceded that we would meet at yet another roundtable in 200 years and find out. Then everyone took off their clothes and dived into the tank and wove baskets as per Minhag Sarah Lawrence College.

Here is how some of the discussion went down:

PROFESSOR: I know many students feel strongly about the book. Some of you had said some very strong things against the book