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2.
本文从宗教的立场出发分析了中国古代佛经翻译与欧洲《圣经》翻译在策略上的相似性,认为虔诚的宗教信仰和对神的敬畏使中西方在翻译策略上都选取直译的方式,而传播宗教“福音”的目的则使中西方在翻译策略上都选取意译的方式。而直译和意译在宗教典籍的翻译过程中并非决然分离,二者的有机结合成就了成熟的译本。  相似文献   

3.
As a lover of language and literature, as a serious yet secular Jew, and as a long-time educator in Jewish schools who strives to implement the best practices possible, the author found herself in an educational trap. Typically, even in liberal Jewish practice, Written Law, i.e. the Torah, and Oral Law, i.e. the rabbinic commentaries, are tightly bound together. In educational practice, this results in introducing commentaries on a primary text far earlier than done in Language Arts studies. According to the author, students are bound by a tradition and methodology that do not serve them well, as it recognizes the text but not the reader or the context. This article grows out of a desire to break out of traditional practices and teach Torah with the contemporary awareness of reading theory, without actually breaking with tradition.  相似文献   

4.
Teacher‐training programs for Jewish educators in the United States have de‐emphasized the Hebrew language as an essential element in their curricula. Research in the field of sociolinguistics points to the relationship of language, culture, and identity. It is the purpose of this paper to point out the intimate relationship between Hebrew language and Jewish culture and identity. The de‐emphasis of Hebrew‐language learning leads teachers to present a culture and religion which does not properly reflect the texts, culture, and practice that form the base of Jewish tradition. The need to transmit an authentic tradition effectively requires an awareness and understanding of the centrality of Hebrew in the training of Jewish teachers.  相似文献   

5.
This paper explores the experiences of secondary school students from religious backgrounds in Religious Education (RE). A total of 16 loosely structured, group, pair and individual interviews were conducted with a purposive sample of 34 school-age members of four religious communities: one Jewish and three Christian. The findings make a useful contribution to ongoing debates concerning pedagogy and practice in secondary RE. Members of the religious communities consulted often found their tradition stereotyped and simplified in RE lessons. Respondents also found that at times they were expected to be, or felt the need to be, spokespeople or representatives of their religion. However, experiences of religious intolerance and prejudice, or the fear of it, were common. This led to some students being reluctant to reveal or discuss their religious identity in lessons.  相似文献   

6.
In this paper we examine discourse and interaction during Saturday morning religious instruction classes in a Gitano (Spanish Romani) evangelist church. The focus is on adults as literacy mediators for the children in the process of learning ways to use and interpret the Bible. The analysis centres on two aspects: (1) the forms of textuality that are developed around the Bible, and (2) the role that the adult's gender or institutional position play in the forms of interactions and authority relations that are established with the children and the texts. These results should help revise conceptions of Gitano culture as exclusively oral and they also illustrate how the social, institutional and interactional orders of learning and discourse are interrelated in a non-formal religious setting.  相似文献   

7.
I — Reminiscences Deuteronomy 32:7

Back in 1925, upon graduation from the Teachers Institute of Yeshiva University, I started my career as teacher in the first and oldest Talmud Torah in the United States, the Machzikey TT on East Broadway in Manhattan. I recall with pleasure how boys and girls spent ten hours a week in Jewish studies: giving the 12-13 year olds intensive instruction in Torah, Neviim, Mishnah, Hebrew Grammar, Hebrew Literature and Yiddish. For many years the Machzikey TT had a school enrollment of one thousand students and more. When the '30s came and the enrollment fell considerably, it became necessary to consolidate the school with the National Hebrew School, especially when the Downtown TT closed it doors.  相似文献   

8.
古代希伯来民族的美学思想可以概括为以上帝为美、以上帝的创造活动为美、以上帝看着是“好的”创造物为美三个方面,涉及到崇高、和谐、抽象、神秘、恐惧、理性之美、感性之美、美即真、美即善等美学范畴和观念体系。古代希伯来民族以上帝为中心的美学思想与犹太教教义及伦理道德内容的反对偶像崇拜,共同导致了犹太艺术形成摈弃具象写实、注重内在情感、意象思维与抽象主义相结合的传统精神,犹太艺术不是再现的艺术,而是表现的艺术,象征型艺术。古代犹太民族在语言、音乐等内在主情的抽象艺术方面取得了惊人的成就,而绘画、雕塑、建筑等直观造型艺术却黯然失色,戏剧舞台艺术甚至是一片空白。  相似文献   

9.
Almost no literature in the academic field of Jewish education exists that studies congregational rabbis as teachers of adults. This article seeks to contribute to filling the gap in the extant literature base. Using portraiture, the study describes and analyzes the aims of rabbinic teaching of adults in a synagogue setting. The findings suggest that regularly facilitating learners' intellectual and religious development, democratically guiding their communities' evolution through an emphasis on learning, and collaboratively joining their congregants in shaping the construction of personal and communal Jewish narratives are central aims of congregational rabbinic teaching of adults.  相似文献   

10.
Teaching the Torah in liberal settings demands a set of skills and a sophisticated knowledge of the Bible. It presupposes an open approach to the text that posits multiple interpretations, and demands close reading and explication of the text as in a literary-critical approach. In this article, the author describes the knowledge and beliefs of six different cohort groups of prospective Jewish educators regarding the authorship of the Torah and their understandings of two central narratives in the book of Genesis. She explores the tenacity of their early beliefs in the face of a variety of pedagogic interventions question and speculates about the nature of that tenacity.  相似文献   

11.
This paper examines the role of religious literacy practices such as hymns, prayers and Bible stories in the context of literacy teaching in primary schools in England. Drawing on data collected through a classroom ethnography of a year 1 class (five and six-year-olds) conducted in a Catholic primary school in 2013 and 2014, I suggest that religious literacy practices contribute to children’s literacy learning in various ways. They focus children’s attention on a text’s meaning, not on decoding, as other literacy lessons do. They do not privilege rational thinking but afford more emotional and bodily experiences of meaning-making. These practices also offer opportunities for collaborative engagements with literacy, supporting learning through participation. My findings suggest that educators, researchers and policy-makers should pay greater attention to the range of literacy practices children engage with and how they contribute to their literacy learning.  相似文献   

12.
This article explores how arts-based learning can facilitate understandings of Jewish religious texts. Through practical examples drawn from our own research, from the worlds of dance, drama, and the visual arts in education, we demonstrate the ways in which arts can allow for the transmission of information and knowledge, as well as offer a “transformative” learning experience; a student can bring the text to life while bringing the text into his or her life. We stress the primary importance and centrality of sacred text within Jewish tradition and assert that the written text should serve in Jewish education as the starting point. The ultimate goal, however, is to enable learners' personal connection with texts. We argue that learning through the arts opens up opportunities for multiple shared interpretations of text, as well as accentuation of the “affective” dimensions of Jewish textual learning. By becoming more aware of the varied possible paths for generating learning activities, educators might choose learning strategies that enable an integration of both the cognitive and affective domains. The examples of Arts Reflective learning demonstrate possibilities for the structuring of “teaching towards transformation.”  相似文献   

13.
The study of traditional Jewish texts is perhaps the single most critical and engaging activity in Jewish education. Students spend the greater part of their classroom time delving into this source material, much of it ancient, some of it recent, in order to gain a better understanding of their heritage and how it relates to them in profound and in routine ways. Jewish educators are deeply aware of the importance of textual study in the curriculum, and it is their concern and their children's needs that were addressed by the 1987 Conference on Jewish Texts, sponsored by the Melton Center at the Hebrew University in Jerusalem. More than 20 educators and psychologists were invited to Jerusalem from widely scattered sites, mostly North American and Israeli, to attend a series of meetings where some presented and all discussed the papers that appear in the present volume. The statements range in substance from the philosophical to the pedagogical and from the original to the traditionally derivative interpretation of textual sources in educational contexts. All are intended to bring a fresh perspective on issues that are as old and vital as Jewish education per se.  相似文献   

14.
The challenge of teaching classic religious texts with flawed moral messages from a contemporary point of view is examined in the case of the Beautiful Captive of War (Deuteronomy 21:10–14). A moral dilemma is generated by contradictory ethical stands within the Jewish tradition, between which students have to choose. This dilemma is explored in the context of a kind of religious education which strives for critical commitment to sacred tradition. That kind of education is analysed for its roots in self‐persuasion, moral agency in complex social settings and an educational philosophy based on norms and conscience. Other issues explored are sexual education, international human rights, the relationship of abstract moral vignettes to real‐life situations and behaviour and the relationship of religious to moral education.  相似文献   

15.
John Willinsky 《Interchange》1987,18(1-2):147-163
This paper invites a reconsideration of the divide between oral and literate cultural practices in the research on literacy. It begins by challenging the distinction which David Olson has made between text andutterance as one which overstates the separateness of literate and oral practices. To supplement Olson's position, the author describes the continuing importance of oral practices for the promotion of intellectual activities which are centred on texts. He does so, in part, by drawing on the literacy lessons of the Passover Haggadah. The Haggadah proves to be a text which celebrates the intellectual necessity of interruption and the ongoing need for interpretation, two critical practices firmly rooted in an oral regard for the word. This picture of an alternative literacy tradition is put forward as a possibility for a renewed regard for reading and for the text in the classroom.  相似文献   

16.
I came into Jewish Education through the back door. I had never attended Hebrew Teachers' College nor a Hebrew High School, having received private instruction in Bible and Talmud from two teachers. The first was an unsuccessful real-estate salesman and the second a teacher at a Brooklyn yeshivah. Contrary to all the professional theories, the real-estate man turned Hebrew teacher was more successful with me. He taught me a love of the Bible, especially the major Prophets, which has endured until today and has informed my philosophy of life. I was not as zealous a student as he was a teacher. Quite often he had to go a block or two from our house to “snatch” me away by a crook of the finger from a ball-game. Once seated with him, his love of the Bible transmitted itself to me and he would make me learn chapters by heart and as though I were Isaiah addressing the people of Jerusalem.  相似文献   

17.
Inquiry-oriented pedagogy is a difficult pedagogy to enact in the classroom. By placing students’ questions and textual ideas at the center, the teacher opens the door to unanticipated and sometimes off-the-wall comments in text discussion. And yet, research has shown that it is exactly this type of pedagogy that leads to increased engagement and comprehension. This study examines two elementary school Hebrew Bible teachers’ enactment of inquiry-oriented pedagogy. It explores how one pedagogy can look very different in different contexts and the contrasting motivations teachers hold.  相似文献   

18.
Digital technologies have fast become integral within literacy learning and teaching across contexts as students engage with a variety of digital and multimodal texts. While teachers in New Zealand schools have a high degree of autonomy in the design and planning of literacy programs, little is currently known about how they understand and enact multiliteracies pedagogy (MLP). Using data gathered via interviews and classroom observations in an intermediate school in New Zealand, this article adopts a narrative inquiry approach to explore one teacher's approaches to using digital technologies and texts within literacy instruction. We explore in particular the ways in which MLP may be enacted implicitly rather than explicitly, within the complex matrix of teachers' personal beliefs and learning experiences, the perceived learning needs of students, and the school curriculum. We conclude with a call for the conscious and purposeful teaching of MLP, focusing on synaesthesia and the semiotic functions of texts.  相似文献   

19.
This article advocates a pedagogy of Religious Education (RE) based upon a narratival framework informed by both narrative theology and narrative philosophy. Drawing on the work of narrative theologians including Stanley Hauerwas, the article outlines the nature of the framework, describes the four phases of learning that comprise the pedagogy, and explains how such an approach can overcome existing difficulties in how biblical texts are handled within RE. Working from the narrative assumption that individuals and communities are formed by reading, sharing and living within stories, it suggests that the pedagogy might encourage pupils to think about how the lives of Christians are shaped by their interpretations of biblical narratives, to offer their own interpretations of biblical and other texts, and to consider the stories – religious, non-religious or both – which shape their own lives. In so doing, the article moves away from a ‘proof-texting’ approach to the Bible towards one in which pupils are enabled to think about the significance of biblical narratives for both Christians and themselves.  相似文献   

20.
This study investigated the relationship of the attitudes and cultural background of Arab students in Israel to their reading comprehension of stories from Jewish and Arab culture. Participants were 74 eighth-grade Arab students (age 14–15 years) from Israel, learning Hebrew as a second language (L2). An attitude questionnaire, stories from Arab and Jewish culture and multiple-choice questions about each story were used. Results indicated that students scored higher on tasks of reading comprehension with texts from their own cultural setting than with texts from a culturally unfamiliar setting. Furthermore, results of the attitude questionnaire showed that motivation of Arab students to learning Hebrew was primarily instrumental rather than integrative. A conclusion of this study is that problematic social contexts negatively affect L2 learning of minority students. In order to facilitate Hebrew L2 learning, L2 curricula should include Hebrew language texts with content culturally familiar and relevant to the life of Arab learners.  相似文献   

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