ABSTRACT

Yeshiva boarding high schools were the leading educational institutions of state-religious education in Israel in the 1980s. These were institutions for boys only, which combined holy studies with regular high school diploma (Bagrut) subjects. Given the marginality of Mizrahi religion in the yeshiva high school daily life, this article points out the centrality of Mizrahi religiosity in the Purim events celebrated in theses yeshivot, as expressed in the personal histories of Mizrahi graduates. Research interviews’ findings indicate that the educational staff used an institutional religious praxis as a tool for the construction of ethno-religious hierarchies. Granting Mizrahi religiosity a prestigious status in the Purim events, that took the form of inversion rites, or carnivals, in which the departure from the social order constitutes its reaffirmation, actually reaffirmed the extant social order according to which Mizrahi religiosity is of lower value while Ashkenazi religiosity is the proper correct religion. At the same time, the article shows how the Mizrahi students used the license given them in Purim to perform subversive rituals that criticized the institutional conduct in yeshivot, while striving to affirm their Mizrahi religiosity.

摘要

Yeshiva 寄宿高中是 1980 年代以色列国家宗教教育的主要教育机构。这些学校只针对男孩，将圣学与普通高中文凭相结合（巴格鲁特) 科目。鉴于 Mizrahi 宗教在 yeshiva 高中日常生活中的边缘地位，本文指出了 Mizrahi 宗教信仰在论文 yeshivot 中庆祝的普珥节事件中的中心地位，正如 Mizrahi 毕业生的个人历史所表达的那样。研究访谈的结果表明，教育人员使用机构宗教实践作为构建民族宗教等级的工具。赋予米兹拉希宗教信仰在普珥节事件中享有盛誉的地位，采取倒置仪式或狂欢节的形式，其中背离社会秩序构成对其的重申，实际上重申了现存的社会秩序，根据该秩序，米兹拉希宗教信仰价值较低，而阿什肯纳兹宗教信仰是正确的正确宗教。同时，