Why should Torah authorities grant legitimacy to groups that dont follow halacha? Men and women speaking and laughing with each other in a casual manner is not aligned with the leading Torah authorities view of permitted, though it may be normal, well and good for Efrat or Nachlaot. Take a look at Erat for how many children, even of Halachic Rabbis, are turning out off the derech. Take a realistic look. As for Nachlaot, people dont seem to stick around much after they get married and have children, likely not just for the raising prices there in recent years. For dati leumi kids to turn out reasonably solid and not getting into avoda zara in India and South America, or the USA or Europe as soon as they possibly can, they"re usually engendered strongly in a religious zionist community, which is all well and good, but charedim by and large have reasons for creating a distance with such communities, and it has to do with raising their children in a stable social and halachic environment. Rav Soloveitchic himself said that his students were quite bright but he failed to transmit to them a burning passion for Torah that existed back in Europe. Take a look at most of his students kids and, frankly, they seem fizzled out. Ill end in stating that most people who say brachot correctly, with the basic kavanot in the shulchan aruch, are overwhelmingly charedi. Torah Jews want their children in a heartfelt yashar environment as much as possible. I dont understand your problem with that. There is no embargo on any jew coming to pray, but why should any real Torah observant jew willingly put themselves in a nontziut, spiritually damaging environment, much less their children? Maybe for kiruv for a short time or with a solid support system. But to unabashedly sing praises and support and justify what have emerged as sects from normative Torah? I dont know what would bring them to this except for a tremendous yetzer hara.Good luck with your personal development and journey, but you are greatly mistaken in pulling people into your experience.
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from the article: Rethinking the Orthodox embargo