Roles of Masculinity in the Ultraorthodox Jewish Community Bilu and “Our Bülent is not a commando: military service and manhood in Turkey” by Emma Sinclair-Webb. These articles tell the story of how these two different groups, the Turks and the Ultraorthodox, become men in their communities. Although men in both groups are aiming for the same outcome, the views on what masculinity is and how to achieve it are very different. The ultraorthodox are a group of approximately 600,000 people who make up one of the most religious sectors of Judaism in the world. Contemporary Israel (Bilu, 2000). This group views education as one of the most important factors in their culture and considers Orthodox society, as Bilu (2000) puts it, a “society of learners” (p. 34). This culture values men who are educated and faithful to their religion. Boys begin a series of “rites of passage” from the age of three that prepare them for their lives as educated and dedicated men in the eyes of their family, their community and their religion. The path to becoming a man in the ultra-Orthodox Jewish community begins when the boy is three years old. These “rituals” constitute an important process for instilling the values and sensitivity of masculine identity (Bilu, 2000). According to Bilu (2000), the three stages include: circumcision, first haircut and school initiation. The first step is circumcision, the surgical removal of the foreskin of the child's penis, which takes place on approximately the eighth day after birth. It is seen in the eyes of those who perform it as a “purification ritual which conditions the child for learning” (p. 43). The second stage... middle of paper ...... evaluates women based on their activities, values male bonds, and admires father figures, and must perform these rituals in order to be considered a man. It is evident that although both groups of men are aiming for the same outcome, it is clear that the views on what masculinity is and how to achieve it are very different in the two cultures. Works Cited Bilu, Y. (2000). Circumcision, first haircut and torah: Ritual and masculine identity among the ultraorthodox of contemporary Israel. In M. Ghoussoub and E. Sinclair-Webb (Eds.), Imagined Masculinities: Male Identity and Culture in the Modern Middle East. London: Saqi. Sinclair-Webb, Emma. (2000). Our Bulent is now a commando: Military service and manhood in Türkiye. In M. Ghoussoub and E. Sinclair-Webb (Eds.), Imagined Masculinities: Male Identity and Culture in the Modern Middle East. London: Saqi.

Essay / Roles of Masculinity in the Ultraorthodox Jewish Community Bilu and “Our Bülent is not a commando: military service and manhood in Turkey” by Emma Sinclair-Webb. These articles tell the story of how these two different groups, the Turks and the Ultraorthodox, become men in their communities. Although men in both groups are aiming for the same outcome, the views on what masculinity is and how to achieve it are very different. The ultraorthodox are a group of approximately 600,000 people who make up one of the most religious sectors of Judaism in the world. Contemporary Israel (Bilu, 2000). This group views education as one of the most important factors in their culture and considers Orthodox society, as Bilu (2000) puts it, a “society of learners” (p. 34). This culture values men who are educated and faithful to their religion. Boys begin a series of “rites of passage” from the age of three that prepare them for their lives as educated and dedicated men in the eyes of their family, their community and their religion. The path to becoming a man in the ultra-Orthodox Jewish community begins when the boy is three years old. These “rituals” constitute an important process for instilling the values and sensitivity of masculine identity (Bilu, 2000). According to Bilu (2000), the three stages include: circumcision, first haircut and school initiation. The first step is circumcision, the surgical removal of the foreskin of the child's penis, which takes place on approximately the eighth day after birth. It is seen in the eyes of those who perform it as a “purification ritual which conditions the child for learning” (p. 43). The second stage... middle of paper ...... evaluates women based on their activities, values male bonds, and admires father figures, and must perform these rituals in order to be considered a man. It is evident that although both groups of men are aiming for the same outcome, it is clear that the views on what masculinity is and how to achieve it are very different in the two cultures. Works Cited Bilu, Y. (2000). Circumcision, first haircut and torah: Ritual and masculine identity among the ultraorthodox of contemporary Israel. In M. Ghoussoub and E. Sinclair-Webb (Eds.), Imagined Masculinities: Male Identity and Culture in the Modern Middle East. London: Saqi. Sinclair-Webb, Emma. (2000). Our Bulent is now a commando: Military service and manhood in Türkiye. In M. Ghoussoub and E. Sinclair-Webb (Eds.), Imagined Masculinities: Male Identity and Culture in the Modern Middle East. London: Saqi.

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