The New Journal of Jewish Education at Ten: An Appraisal

This article documents the Journal of Jewish Education’s acquisition by the Network for Research in Jewish Education, in 2004, and evaluates the contribution of the re-launched Journal to the field of Jewish education. I explore how the Journal contributed over the past decade in three discrete yet often overlapping areas, thereby realizing its editors’ vision. First, the Journal of Jewish Education became the venue for conversations between researchers, practitioners and funders about the direction of Jewish education research and policy; second, it became an outlet for the sharing of research and other Jewish education scholarship; and third, it became a venue where scholars introduced research and theoretical constructs from the field of general education and sought to demonstrate their relevance to Jewish education. Finally, I suggest some reasons why the editors had less success in realizing a fourth goal for the Journal; that is, making it a forum for new ideas and the charting of new directions in research and practice.     

Jewish Education and American Jewish Education,Part II

In this series of articles, I explore the history of Jewish Education magazine with particular emphasis on its intersection with the history of American Jewish education and American Jewish life more generally. I isolate major themes and issues that preoccupied the magazine's editors and writers, and analyze how their discourse sheds light on their individual aims, values, and philosophical outlooks, as well their collective efforts at educational reform. I am particularly interested in elucidating how Benderly's disciples sought to reinterpret their mentor's vision in a changing American Jewish environment and why this vision was at best only partially realized.     

Introduction to the Hebrew Edition of Visions of Jewish Education—Medabrim Chazon (Talking Vision) 1

The following is a translation of the introduction to Medabrim Chazon (Jerusalem: Keter, 2006), the Hebrew translation of Visions of Jewish Education, edited by Seymour Fox, Israel Scheffler, and Daniel Marom (Cambridge, 2003).(See the Journal, volume 71, number 1, Levisohn and responses in volume 71, number 2.) Visions of Jewish Education is an effort by leading scholars to improve the quality of Jewish education through attention to its purposes and aims. We, the editors of Medabrim Chazon wrote this introduction for Israeli readers, who encounter in Medabrim Chazon not just a translation of Visions of Jewish Education, but the world of North American Jewish education. While Visions of Jewish Education assumes familiarity with this framework, it is likely to be foreign to the Israeli audience. Indeed, in order to convey some of the problems in translating Visions of Jewish Education for Israeli readers, we have decided to present a literal rendering of the introduction here. North American readers may be surprised to notice, for example, the need to explain the role of synagogues in Jewish education.

This special introduction to the Hebrew translation may also be valuable for North American readers of Visions of Jewish Education. First, it may be illuminating to see how issues of Jewish educational vision unfold in Israel; the introduction brings to light questions of language, identity, and institutional structure that are unique to Jewish education in Israel. At the same time, while Jewish education plays itself out differently in various parts of the Jewish world, the issue of vision is fundamental in each context, and we hope to identify some shared concerns across Jewish communities. Having identified these concerns, we hope it will be possible for the book's audiences from around the world to engage in a conversation. Finally, we believe that we can benefit from looking at our own communities from the vantage point of how we are perceived by different communities within the Jewish world. This can not only enhance the awareness of our very diverse Jewish world but also foster exchange within it.     

Moral education and the justification of basic moral standards: Replies to Clayton,Stevens and D’Olimpio

ABSTRACT

Matthew Clayton, David Stevens and Laura D’Olimpio have advanced a series of objections to arguments I set out in my recent book A Theory of Moral Education – in particular to the problem-of-sociality justification for basic moral standards. Here I reply to their objections.     

Curriculum variables,theory and goals: A comment on Begle's Critical Variables in Mathematics Education

The following text was prepared for the Begle Memorial Series on Research in Mathematics Education of the IV ICME Congress at Berkeley in August 1980. Several sessions of this series were devoted to Begle's¹ last book Critical Variables in Mathematics Education, and I was asked to discuss one of its chapters. However, in my view, the more interesting questions Begle's survey raises concern basic problems related to the study as a whole, though these may be identified in each of its parts. Therefore, I have divided my text into two parts: the first sticks more closely to the chapter on curriculum variables which I was to review, and the second is devoted to a more general view on the problems. This procedure may be justified beyond the original purpose: reconstructing one single part of the book may supply a concrete basis for the reflections subsequently explicated and may help in visualizing them.     

Peter novick and the “Objectivity Question” in history

Author's note: Like most of the historians I have encountered in my lifetime, I have always found what happened in the past more interesting than those who write about it. I therefore rarely spend time reading books about historians. But when I learned that Peter Novick had agreed to participate in the panel, I decided I should look at his book,That Noble Dream: The “Objectivity Question” and the American Historical Profession,¹ which is about historians, as opposed to about history as most understand that word. Even though Novick reneged on that commitment by withdrawing from the panel shortly before it was to take place, what I found in his book struck me as sufficiently disturbing to merit extended remarks. What follows here is based on those portions of my talk that bore on Novick's book.     

The Bilingual Program In The Jewish Nursery School

It all began in the second decade of the 1900's. I was then a pupil in an old-fashioned cheder. Mr. Louis Hurwich, of blessed memory, was invited by the Associated Jewish Charities to make a survey of Jewish education in Boston preparatory to the establishment of a Bureau of Jewish Education which he headed as superintendent for many decades. He visited my cheder and selected me as one who should learn Hebrew as a spoken language. He convinced my parents to transfer me to a Hebrew School which used the Ivrit B'Ivrit method of teaching. I made the transfer though this meant a long daily walk of several miles. Upon graduation, he encouraged me to attend the Hebrew Teachers' Training School which was the precursor of the Hebrew Teachers' College, now called Hebrew College.     

Interpreting biography in the History of Education: past and present

Epigraph

At the time I began work in university, I entered a world which was leisured, privileged and patriarchal, in the United Kingdom at least…. I came from a world in which only 3% of the population aspired to university. I belonged to a world in which, having got where I was through the eleven-plus and ‘A’ levels, there was almost a sense that society owed us a living. (Roy Lowe, 2002 ^{1 1}Roy Lowe, ‘Do We Still Need History of Education: Is it Central or Peripheral?’ History of Education 31, no. 6 (2002): 492–3. )

Women were not obviously on the outside when I attended my first conference – a day conference in 1976 at what was then the Birmingham Polytechnic, now University of Central England. Many women attended although in the first years few were keynote speakers. More importantly there was little about women in the history itself except in the meetings of the Women’s Education Study Group where Carol Dyhouse, June Purvis, Penny Summerfield and Gaby Weiner were all dominant. (Ruth Watts, 2005 ^{2 2}Ruth Watts, ‘Gendering the Story: Change in the History of Education’, History of Education 34, no. 3 (2005): 226. )

In 1967, aged 11, I moved on from my primary school in south London, and was selected to enter the local grammar school. I left most of my friends behind and began a daily routine of walking nervously through the council housing estates in my school uniform. By the time I left this school, seven years later, it had moved to one of the more prosperous suburbs of London to avoid being turned into a comprehensive. In the early twenty-first century, it is one of the leading academic secondary schools in the country, which it certainly was not in 1967. (Gary McCulloch, 2007 ^{3 3}Gary McCulloch, ‘Forty Years On: Presidential Address to the History of Education Society, London 4 November 2006’, History of Education 36, no. 1 (2007): 6. )     

Proceedings of the Thirteenth Annual Conference of the National Council for Jewish Education

ABSTRACT

Citations are one of the ways that scholars engage one another in dialogue, debate, and discussion. As such, they represent a powerful way in which practitioners constitute themselves and others within a scholarly field. This article studies the citational practices of articles published in the Journal of Jewish Education over a 10-year period in order to discover how scholars have constituted the field of research in Jewish Education. Using social network analysis and qualitative examination, this article presents an unprecedented portrait of the field of knowledge including its strengths and new directions for scholarly investigation and analysis of how the field of research in Jewish education has been formed, and how citational references have shaped how scholars and practitioners understand what we know about Jewish education.     

Parochial Schools for Jewish Children—An Adverse View

In the over fifty years of my involvement in Jewish Education, I had my share of undeserved frustration and sleepless nights, which I prefer to relegate to oblivion. Instead, let me recall some of the more pleasant aspects of my work since that marked most of my career in Jewish Education.     

COMMISSION ON BIBLE STUDY IN RELATION TO PUBLIC EDUCATION

Foundations of Jewish Education is a required course for masters degree students in Jewish Education offered by the William S. Davidson School of Jewish Education at the Jewish Theological Seminary of America. As an introduction to the theory and practice of Jewish education, it seeks to integrate theory from a wide range of fields as a way of helping students conceptualize the practice of Jewish education. Using syllabi from three different versions of the course, including an online version of it, this study identifies three central themes that animate the syllabi. The nature of the relationship between theory and practice, a key component of this course, is examined in light of the interdisciplinary orientation of the syllabi. Finally, questions about the distinctly religious dimensions of the course are raised as part of an inquiry into the implications of religious pluralism in Jewish education.     

Reply to Anders Schinkel on ‘Education and ultimate meaning’

This is a short reply to an article by Anders Schinkel published in the Oxford Review of Education in December 2015. His article discusses my work on education and a meaningful life.     

Exploring the Impact of Prior Experiences in Non-Formal Education on My Pedagogy of Teacher Education

The purpose of this article is to use self-study methodology to analyze critically the impact of 30 years of non-formal education on my development as a teacher educator. I begin within a particular conception of self-study research and make a case for situating martial arts as non-formal education. The data for this article are presented as a series of episodes, in which I write a short paragraph about each phase in my development as a martial artist and comment on my approach to learning and teaching, where appropriate, during each episode. At the end of the article, I draw several links to self-study literature and to my own understanding of teacher education. In so doing, I demonstrate the value of examining the impact of non-formal education experiences as a teacher educator.     

“A Dream Not Quite Come True:” Reassessing the Benderly Era in Jewish Education 1

As I look back on my professional career of some fifty years and try to summarize the guiding principles in my work, I wish to acknowledge my indebtedness to the protagonists and advocates of the community concept and responsibility for Jewish education, the men who were my mentors, teachers and senior colleagues. Foremost among them was Samson Benderly, under whose influence and guidance I came when I was seventeen and continued to be under his influence during my association with the New York Bureau of Jewish Education for fourteen years. The other men were those who were associated with Dr. Benderly: Isaac B. Berkson, Israel Chipkin, Alexander Dushkin, Emanuel Gamoran, Leo Honor and Albert Schoolman. During my professional work, I had the opportunity to meet and work with this distinguished group of Jewish educators, and their influence on me, personally and via their writings, was çompelling.     

TESTS IN JEWISH HISTORY

In the years following Manny Gamoran's retirement, we would meet often to talk, not just of our mutual educational concerns, but of theology. This was an old bond between us dating back to my student years in Cincinnati. The substance of these conversations, though they wandered over many an issue, was ultimately the same. Manny could not understand why I found Mordecai Kaplan's view of God intellectually inadequate and pro‐grammatically dangerous, though I agreed with a number of Kaplan's views on the Jewish community and supported a number of his practical proposals. Manny's loyalty to the Power that makes for salvation never faltered. His constancy almost persuaded me where his arguments did not.

Since leaving the Commission on Jewish Education of the Union of American Hebrew Congregations as Manny's successor, I have had the time to re‐read Kaplan's major works. This has enabled me to make my part in that long discussion clearer. I regret most sincerely that Manny is no longer able to meet my arguments with his great patience and undaunted resistance. In his memory then, I should like to analyze one aspect of Kaplan's view of God which has not received appropriate attention.     

Education for Sustainability in the Parks: A Project Inspired by Chet Bowers

Since its inception, the education for sustainable development (ESD) movement in higher education has been doomed. Its standards of sustainability, bound to measures of development which suggest human flourishing is equated with the western ideals, is precisely the double-bind Chet Bowers so passionately stood against. His critical perspective on education itself and the ecopedagogy shared in Educating for Eco-Justice and Community (2001) as well as the critical analysis he demonstrates in How Language Limits our Understanding of Environmental Education (2001) are exactly what is needed to reorient a movement which in most cases is now focused on efficiency. I will share the story of my own discovery of Chet Bowers’ work and its subsequent manifestation in my work both within the greater community and within the context of higher education therein. With this as a backdrop, I critique the ESD movement as fundamentally flawed due to its double-binds and metaphorical missteps, and I reconceptualize sustainability as a guiding vision rather than a target. I call for a shift from ESD to Victor Nolet’s (2010) Education for Sustainability (EfS) and recontextualize the movement within the framework of community. Finally, I share a piloted normative approach founded on Bowers’ eco-justice principles.     

The role of education in Jewish continuity: a response to Jonathan Sacks

Contrasting explanations of Jewish survival form the backdrop to this article. For Jonathan Sacks (1994 Sacks, J. 1994. Will We Have Jewish Grandchildren?, Ilford: Vallentine Mitchell.  [Google Scholar]) the crucial factor has been the role played by Jewish education; indeed, he claims that the demographic threat currently facing Anglo‐Jewry is largely the result of the community having neglected the Jewish education of its children over the past 200 years. He advocates reinstating this communal responsibility as the sovereign Jewish value in order to deal with the threat. In my view, the influence that Sacks attributes to education and particularly to Jewish schools is overstated. It stems from a misreading of modern Anglo‐Jewish history and from a failure to take fully into account the ways in which Jewish schools impact on their pupils’ ethnic and religious identity. These considerations apart, I contend that prioritising education will not necessarily strengthen the commitment to Jewish continuity that is the sine qua non of survival.     

More on the nature of scientific thought: Responses to Professors Lederman and Ohlsson

These comments are responses to the papers of Professors Lederman and Ohlsson published inScience & Education Vol. 4, No. 4, 1995. Their papers advanced comments on, and criticisms of, my paper On the Nature of Scientific Thought (Science & Education Vol. 4, No. 1).     

Retelling herstory: to be a female Bedouin teacher differently

The aim of this article is to contribute to the discussion on education in Palestinian/Bedouin society in the Negev in Israel and it proposes the narrative of female trainee teachers as the basis of an analysis of the changing status of Bedouin women and their community. The academic discourse on teaching in Bedouin society ignores the potential existence of an alternative discussion outside the dichotomous area of ‘traditional and modern’ and/or ‘Jewish and Bedouin’. Bedouin society in the Negev constitutes a particularly interesting case for a meaningful study of the perception of teaching, chiefly because education has already become a significant practice in the life of a community that seeks integration into Israeli society. The teaching profession gives Bedouin women from the Negev a relatively new opportunity to integrate into education and employment and by so doing they reconstruct a new educational discourse.

Il’il: When we were little, we used to laugh about me—hmm—a teacher. Me with pupils, and I’d teach them, like the teacher who used to teach us, with a little board, and I write for them and they are my pupils, as it were, and I give them tests and all sorts. And I love the profession very, very much because I love the pupils…

Nura: I loved learning but this isn’t the profession that I want to study—to be a teacher … You can help someone in this profession. I see myself going in that direction … First of all, you have to give, to impart something to the children in front of you, who have come to learn. You have to give to these children, to be conscientious. You don’t just come. You haven’t chosen the profession because you wanted to, but you have to cope with it.     

A Reply to MacCabe

This short piece is written in response to a piece by Colin MacCabe in the last issue of English in Education in which he commented on an article that I had written in Vol. 31, No. 3.