Re: Kol Isha

[Judah Cohen <jcohen...>]

Shirona,

I find this kind of posting rather timely, considering the recent list
discussion of Ellen Koskoff's book.  Looking at the issue of "Kol Isha" in
Lubavicher communities is an important part of her research (chapter 8 in
her book), and an important part of two of her earlier essays ("The Sound of
a Woman's Voice:  Gender and Music in a New York Hassidic Community" in
Koskoff, ed., *Women and Music in Cross-Cultural Perspective* (Urbana:
University of Illinois Press, 1989); and "Miriam Sings Her Song:  the Self
and Other in Anthropological Discourse." in Ruth Solie, ed.  *Musicology and
Difference* (Berkeley: UC Press, 1993).  While you feel (justifiable)
outrage about the issue, several of the women in Koskoff's work tend to see
the issue as a point of (justifiable) pride.  In a society where different
genders can often be seen as creating their own separate (and often private)
worlds, such "rules" can be constructive, and help reinforce these separate
spaces (remember that such talmudic discussion takes place in a male space,
and often focuses on ways to preserve that space).  In the "mainstream"
world, where men and women are all but required to occupy the same spaces
and aspire to the same goals, such a concept can be seen as medieval, cruel
and one-sided.

I'll say something controversial:  most gender issues that I've seen and
studied thus far seem to be perpetuated on all sides of the issue--men,
women, and others (and there *are* accepted non-male and -female gender
types in some societies).  Just because the men had the monopoly on the
publishing within Jewish life doesn't mean they had the last word on the
topic (remember that the rabbis often did as much *reflection* of culture as
they did creation of it--and who is to say that this issue wasn't propounded
bilaterally?).  I think it is unfair to thus characterize "Kol Isha" as
purely a "men did this to women" issue.  Doing so denigrates the integrity
of generations of women who likely had (and still have) varying
relationships with "Kol Isha," and perhaps even used it to create their own
musical lives, spaces and repertoires.  What if, for example, the "Kol Isha"
situation was a major contributor to the "T'china" repertoire?  Or, for that
matter, Judeo-Spanish "romanceros" (which were often passed from mother to
daughter)?  Ironically, these repertoires sometimes embraced as symbols of a
"feminist" Jewish ideology may have been a result of what seems its
antithetical situation.

Moreover, to some women who follow the "Kol Isha" norms, knowing the voice
has sensual power can be a source of great empowerment.  Especially in a
society in which the bodies of *both* genders are traditionally covered up,
the voice can serve a very important function, and becomes a prime place for
regulation.  It is important to note that in the same literature, men's
voices were criticized as well for being frivolous and distracting from
prayer--just look at the way "hazzanim" were treated by the rabbis.  Yes the
criticism was a different style; but remember, it wasn't usually in the
rabbis' nature to deal with homosexual longing.

 Also controversial, but I'll say it on this list:  "Kol Isha," taken at
face value, makes a good straw horse for feminist invective.  It is easy to
criticize because it seems to be (heck, it *is*) so clearly chauvinistic.
However, this idea generally requires subscribing to a narrative of Jewish
women's history that is based on suffering (or at least disenfranchisement)
at the hands of "male-centered" law.  There is an irony to this as well,
since arguing from this perspective often means subscribing blindly to the
absolute nature of the laws themselves--which was usually not the case
(that's why the laws existed, after all).  While womens' voices did not
survive in a written format from this time, it is belittling to these women
to believe their voices were non-existent.
  Your criticisms are really quite valid as you set them up.  Given your
cultural sensibilities and the superficial evidence you present (I say this
as  description, not a moral value), you have every right to feel offended.
But in that context, your arguments are themselves quite narrow and
one-sided--a response to what you seem to see as an equally narrow and
one-sided "regulation."  If you wish to extend your criticism beyond the
personal, I think it is important that you search for understanding, rather
than start with answers.  For, by starting with a reasonable question, what
may seem offensive to you at first may lead to a deep and fulfilling
dialogue.

Judah Cohen.
(who was first introduced to the complexities of "Kol Isha" when a woman
brought it up to me just as I was pushing to convert my Jewish a cappella
singing group from all male to co-ed).


From: "shirona" <shirona (at) bellatlantic(dot)net>
Reply-To: jewish-music (at) shamash(dot)org
Date: Sat, 17 Feb 2001 13:29:48 -0800
To: World music from a Jewish slant <jewish-music (at) shamash(dot)org>
Subject: Fw: Kol Isha


Reflections on a controversial issue that effects many who are involved in
Jewish Music.


From: shirona <mailto:shirona (at) bellatlantic(dot)net>
To: NYCJewishMusic-owner (at) yahoogroups(dot)com
Sent: Saturday, February 17, 2001 1:19 PM
Subject: Kol Isha

Dear Gili and list,

Thank you for posting all the great musical events in the NY area - but I
must respond to this issue.

Every time I see the "warning" on the issue of Kol Isha I feel a shock -
like static electricity that zaps your hand on a cold and dry day. It
HURTS!!  Do you male folk have any idea how humiliating, degrading,
repressing, insulting - this horrible "term" makes women feel?  This woman,
anyway. 

Kol Isha Ervah... our voices an expression of nakedness, lasciviousness,
forbidden sexuality...  Is this really true??  Or does the real problem lie
in the realm of the male psyche... ( be honest, guys...)

This is my outrage - how DARE you men - attach such negative connotations to
our voices, trying to silence and degrade us women - if YOU are the ones
having a problem?  OK... I realize that this is typical male conduct.  Just
look at the status of women throughout history and try and figure out WHY.
Kind of a "no brainer" - isn't it.

A question for the "Rabbinical Authorities" (as you suggested, Gili) - When
in Jewish History did this practice begin?  Obviously not in the days of the
Bible - or else we wouldn't have Shirat Hayam, no? Was there any "ervah" in
Miriams voice back then?  I really want to know - WHO was the first Rabbi/s
to introduce this mysogynistic decree?  When? Why didn't women protest?
(like it would do them any good)

How can we move ahead from this embarrassment to the Jewish Religion? Is
this not the same as how Muslims treat their women - cover them from
head-to-toe and G-d knows what else - because of the same basic male
insecurities?  Did G-d ever say "Kol Isha Ervah"?  I don't think so. I'm
sure G-d  LOVES  to hear us sing.  Our voices can be beautiful... and
spiritual...and full of pure kavanah.   If some men have a problem by
getting sexually aroused by women's voices ( or other parts...),   which is
no "chiddush"  - then THEY are responsible to handle the problem.  They can
consult the "Rabbinical Authorities with their problem - and allow US to
sing in public!   No,  G-d never said "Kol Isha Ervah"...  It was just
another insecure male who might have been a Rabbi.  Look where it got us.
Enough already!

Shirona

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
- -
* * *  Singer / Songwriter and Teacher of Jewish Music * * *
      www.shirona.com <http://www.shirona.com>
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
-