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1.
By examining writing about Israel education since the founding of the State, this paper highlights three questions that have surfaced repeatedly in Jewish educational discourse: What is the purpose of teaching American Jews about Israel? Who is best equipped to teach American Jews about Israel? How can Israel education foster positive identification with Israel without whitewashing over the imperfections of the Jewish State? By exploring how each question has manifested in Jewish education, it examines why—for very different reasons—these questions have endured over time, and considers what it might take to arrive at lasting conclusions about them.  相似文献   

2.
It is Only in recent years that the systematic study of Jewish educational systems, particularly in a global context, has become a subject of serious concern. Since 1945 a succession of education conferences and surveys provides evidence of an awareness that the future of World Jewry—in Israel as well as the Diaspora—is inextricably linked with the future of its educational institutions. The World Conference on Jewish Education in Jerusalem in 1962 and the subsequent formation two years later of the World Council on Jewish Education are but two examples of this awareness. The establishment of a Center for Jewish Education in the Diaspora at the Hebrew University in Jerusalem marks a further practical step toward attaining some form of coordination on the part of world Jewry.  相似文献   

3.
Travel to Israel has been a central feature of Jewish and Zionist education yet it is time for this educational travel to be examined in the context of current cultural trends of travel and transnational experiences. The Jewish educational community has not yet internalized the impact of global trends on the field of travel to Israel from a variety of theoretical and practical perspectives. This article lays out the underlying assumptions of Jewish travel to Israel in the context of globalization and related cultural developments. The article refers primarily to the North American Jewish community, the largest demographic source of travelers.  相似文献   

4.
A new approach to Israel education has emerged to counteract what has been a tendency to romanticize Israel by avoiding criticism; it presumes that Israel engagement has much to offer a meaningful Jewish identity, but only when encountered critically, taking into account Israel’s many complexities. However, prevailing scholarly trends may not provide a clear stance on which to base critique and academic criticism may raise hard questions about the very idea of a Jewish and democratic state. This article addresses these concerns by offering a conceptual framework for scholarly study of Israel called “Mature Zionism” in which to ground a critical engagement with Israel that is genuinely educational.  相似文献   

5.
This paper argues that, notwithstanding a few major exceptions, the modern commitment to studying educational thinking and practice in premodern Jewish societies has not been particularly intense, despite widespread agreement as to the importance of education in premodern Jewish life. Some suggestions for this lacuna are discussed in this article. In particular, it is urged that a major part of the problem lies in the definition of Jewish education and that—were definitions of Jewish education altered—a much wider swath of research would be seen to involve important aspects of the premodern Jewish educational enterprise.  相似文献   

6.
Since the establishment of the State of Israel, the Shaliach has embodied at least one aspect of the tangible expression of the symbiotic relationship between Israel and its Diasporas. This article discusses the educational Shaliach sent from Israel to the Jewish Diaspora in Australia, and is based on a research study carried out between 2006 and 2009 using a qualitative methodology. Through in-depth interviews with 20 Shlichim, their experience was examined before departure, during their mission in Australia, and after their return back to Israel. This article focuses on one aspect that was examined: the educational message of the Shlichim and the clarity of their mission within the local Jewish community.  相似文献   

7.
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8.
The Naphtali Herz Imber Jewish Day School proudly proclaimed its commitment to Israel, yet many of its students experienced profound ambivalence toward the Jewish State. Why? The school was committed to a series of contradictory values which surfaced in its approach to Israel education. This article outlines three distinct yet interrelated tensions: tensions between an open exchange of ideas and a non-debatable loyalty to Israel; between pluralism and Zionism; and between inclusivity and expertise. It demonstrates how American Jewish students—when confronted with values in tension—struggled to make sense of Israel and their relationship to it.  相似文献   

9.
Many Jewish communities are in the midst of an educational crisis. Simply stated, there are not enough qualified teachers in our schools and adult education programs. In his paper, “The Preparation of Jewish Educators in America: A Research Study,” Aryeh Davidson observes that in 1989 only 358 people in North America were being trained to become Jewish teachers. We believe three critical factors are responsible for such a sobering statistic. Young Jews are discouraged from entering the field of Jewish education because (1) it lacks the professional standing, and social status attributed to the more glamorous fields of business, science, law, etc., (2) there are not enough opportunities for career advancement, and (3) salaries are not competitive.  相似文献   

10.
Beyond any doubt, Israel has become in recent years the world's leading center for all levels of Jewish Education in the Diaspora. These activities have indeed gained ever-growing popularity among Jewish educators and have succeeded in attracting communal support but, strangely enough, the educational orientation and rationale of many of them have rarely been addressed publicly.  相似文献   

11.
Over the Past several years, a new and unprecedented challenge has been thrust upon professionals in the field of Jewish communal service—the development of effective instrumentalities to absorb into the American Jewish community masses of Soviet Jews. Jewish educators have grappled with the difficulties and frustrations of this task along with their colleagues in the other disciplines of Jewish service. Yet if the influx of these new Russian settlers presents the organized Jewish community with unique and seemingly intractable problems, it also offers Jewish educational agencies—and more particularly central Bureaus and Boards of Jewish education—with an unparalleled opportunity to play a leadership role in this orchestrated communal effort. This essay purports to analyze this potential and to describe how one central agency, the Atlanta Bureau of Jewish Education, has endeavored to exploit it.  相似文献   

12.
Missing from the growing literature on Jewish camps is Lukinsky’s (1968) pioneering study of the curriculum to teach responsibility that he designed for the 1966 Ramah American Seminar. Reviewing this work I discovered that Lukinsky—under Schwab’s (1971) influence—creates a rare balance between his own perspectives as an educational practitioner turned researcher with those of Erik Erikson, the famed developmental psychologist. I suggest that we read his work as an example to all who call upon theories of psychological development on how to use those theories to illuminate our thinking while not allowing them to dominate our educational discourse.  相似文献   

13.
There is a strong tendency in American Jewish education to promote the coordination of formal and informal Jewish education. This is not always possible for a variety of different reasons. One factor is the separate nature of the formal educational and informal educational organizations and their institutional goals and directions. Moreover, the formal educational agencies tend to hire staff that are not capable of dealing with informal education. They look at Jewish education as the transmission of cognitive skills; Jewish knowledge is viewed largely as a set of skills which demands long hours in classroom situations. On the other hand, informal educational institutions like the Jewish communal camps (in contrast to the ideological camps such as Camps Ramah, Morasha, Habonim Camps, Young Judea Camps, etc.) are generally social-work-oriented agencies. They do not always perceive themselves as the transmitters of Jewish culture nor as change agents in the complex process of Jewish identity. There is an unspoken tension between Federation-supported camping agencies and communal educational agencies.  相似文献   

14.
I

The Conservative congregational school represents an attempt to fashion an educational program based on a particular understanding of the nature of Judaism and the meaning of Jewish experience and existence. The conceptual framework for the programs and purposes of these schools draws from three complementary matrices— the People of Israel, Torah and God—and their delicate interplay. The cognitive and behavioral concomitants of these central ideas form the foundations of curricular development for the schools of Conservative congregations.  相似文献   

15.
We are sometimes told that practitioners have a hard time with theory. But those who are committed to nurturing a certain kind of intellectual capacity among Jewish educational practitioners—the capacity to identify and critically engage with vision in Jewish education, a capacity that we can call a “philosophical disposition”—must accept the challenge to develop ideas, questions, resources, and learning activities appropriate to that goal. In this article, Levisohn presents a study of his own teaching of novice educators in order to contribute to a conversation about how we might contribute to the development of practical intellectuals in Jewish education in various ways and in various settings.  相似文献   

16.
The aim of this qualitative study is to describe teachers’ perceptions and roles in prayer education in TALI day schools in Israel, using in-depth oral Interviews, written questionnaires and written materials of the schools’ network. Two educational ideologies were identified: Belonging to the Jewish collective and Personal-spiritual ideology. While participants perceive the aim of Jewish education as enhancing students’ belonging to the Jewish collective, prayer education introduces a personal-spiritual aspect that was not typically a part of teachers’ discourse on Jewish education.  相似文献   

17.
Rosenak’s Teaching Jewish Values (1986) is perhaps his most accessible book about Jewish education. After diagnosing the “diseases” of Jewish education, he endorses “teaching Jewish values” as the curricular strategy most likely to succeed given the chasm which divides traditional Jewish subject matter and the milieu in which Jewish education takes place—e.g., the values of home and peer group. A close analysis of the book reveals cracks in his commitment to Jewish values, and I explore alternatives to values education he himself presents, such as acquisition of norms or learning the “language of being Jewish.”  相似文献   

18.
This article offers a general examination of the Israel, Jews, and Judaism displayed to North American Jewish youth on an Israel experience program, called Livnot U'Lehibanot ("To Build and to be Built"). My focus is an analysis of the program's pedagogical techniques. Based on detailed interviews and participant observation, I analyze participants’ responses to aspects of the program, to determine the effects of Livnot's teaching style and goals. This article demonstrates that Livnot's educational emphasis on “the personal” is credited by participants as a very significant factor in transforming their attitudes toward and understanding of Israel, Jews, and Jewish religious tradition.  相似文献   

19.
The current field of Israel engagement has been significantly challenged by young North American Jews’ reported alienation from contemporary Israel. Literature in the last decade has addressed this challenge in depth, offering a wide variety of theoretical analyses and recommendations for program development. The present study is the first to thoroughly focus on one of these programs, the young emissaries (shinshinim) program, a joint initiative between the Jewish Agency for Israel and a growing number of Jewish communities around the world. Data were collected in the Greater Toronto Area, out of which the local Jewish Federation operates the largest shinshinim program worldwide. Levels of emotional, behavioral, and cognitive engagement with Israel were assessed in 47 local institutions’ representatives, 84 host families, and 197 high school students in relation to their interaction with shinshinim. Changes in attitudes toward Israel, Jewish tradition, and peoplehood, following their Year of Service, were also assessed in 36 shinshinim. All data were collected using questionnaires developed especially for the purposes of this study. Results show that the shinshinim program has a significant and positive impact on host families’ level of Israel engagement and that the Year of Service has a significant and positive impact on the shinshinim inclination to adopt Jewish traditions and to affiliate themselves with a Jewish Peoplehood. Results also show that the program is positively associated with Israel engagement among students and Jewish institutions’ representatives. Theoretical and practical implications are discussed.  相似文献   

20.
The aim of this paper is to dwell on the trends in the development of Jewish education in Dublin. The discussion is based on books written about the Jewish community and central figures in it, on interviews with people who were involved in shaping the Jewish education and with others who were familiar with it, on community magazines and documents found in the community and in the Jewish school.

The findings show that the Chief Rabbis were always the initiators and the driving force behind the founding of the Jewish educational institutions and in determining their educational policies. They were always assisted by the Education Ministry of Ireland, by the State of Israel and by members of the local community.

The Jewish elementary school in Dublin was founded in 1934 by Rabbi Herzog. At the initiative of Rabbi Jakobovitz they founded the Jewish secondary school in the early 1950s, together with an additional Jewish elementary school.

The problem of the Jewish schools was always the limited enrollment figures. Because of this, the Rabbis Cohen and Rosen unified the schools into a single educational institution where students studied from the age of three until the final year of secondary school.

The principals and teachers of secular subjects at the school were always non-Jews. In contrast, in most cases, the directors of the Jewish studies were emissaries from Israel. The teachers of Jewish subjects were residents of Dublin and rabbis who supplemented their rabbinical positions with teaching jobs. Good work relations always prevailed between the Jewish and non-Jewish staff, but the relations of the Israeli emissaries with the teachers of Jewish subjects and the rabbis were characterized by conflict.  相似文献   

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