Rosenak Teaching Jewish Values

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.”     

Bringing the Text to Life and Into Our Lives: Jewish Education and the Arts

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.”     

Jewish Creative Sensibilities: Framing a New Aspiration for Jewish Education

ABSTRACT

Proponents of building a “creative society” through educational innovation are calling for engaging learners in new modes of collaboration, problem solving, and original thinking. How might the enterprise of Jewish education contribute to this evolution in creative thinking and action? This article explores how “the Jewish sensibilities” can be adapted into a framework infusing Jewish “ways of seeing and being” into a vision of “Jewish education for a creative society.” The proposed conceptual framework aims to spark conversation, experimentation, research, and inquiry within the broader discourse of rethinking the aims of Jewish education for the future.     

SURVEY OF JEWISH EDUCATION IN NEW YORK CITY

This case study examines the contours of culturally relevant pedagogy in an undergraduate preservice teacher education program for Jewish women. The case describes how the assigned reading of Albarelli’s (2000) narrative of teaching in a Hasidic Jewish school, Teacha! Stories from a Yeshiva, disrupts the classroom community, diminishes student engagement with the course, and undermines student confidence in the instructor. This research explores what happens when “respect for” challenges “reflection about.” The study finds that differential cultural understandings surrounding the concept of “respect” mediate the discourse. The author raises questions about the ethics of social justice in religious teacher education, probes the poverty of educational reform in a landscape of nondiscussables, and offers strategies for navigating this tender terrain.     

“I’m Going to Israel and All I Need to Pack Is My Imagination”: Pretend Trips to Israel in Jewish Early Childhood Education

ABSTRACT

This article examines the practice of pretend Israel trips in Jewish early childhood education. Jewish early childhood educators who work in markedly different preschool settings, and who have differing beliefs about Israel and Israel education, nonetheless converge on a practice of pretend trips to Israel that remains remarkably stable across settings. This article examines how and why these pretend trips have become part of the “grammar” of Jewish early childhood education, illuminating a practice that is simultaneously beloved and unsatisfying for Jewish early childhood educators who care about early childhood education and Israel education.     

SHOULD JEWISH SUPPLEMENTARY RELIGIOUS SCHOOLS BE LIKE THE PUBLIC SCHOOLS?

Whether the Jewish supplementary school should be operated as if it were a public school depends on the goals of Jewish education. “In terms of ultimate goals, however, Jewish education is now at a crossroads.”¹ While all Jewish educators would probably agree with Harold Schulweis' statement that “it is our sacred task to create Jews,”² educators are not in agreement over what type of Jews we are to create and how we are to create them. Jewish educators can be divided into two groups. One group wants to create “educated, thinking Jews” — goal #1—while the other desires to shape children into “feeling Jews” —goal #2.     

COMMENTS ON BOOKS AND WRITINGS

What are North American Jewish day schools doing when they engage in Israel education, what shapes their practices, and to what ends? In this article, we report on a multi-method study inspired by these questions. Our account is organized around an analytical model that helps distinguish between what we call the vehicles, intensifiers, and conditions of day school Israel education. Our discussion explores the possibility that when it comes to Israel education, schools have shifted from a paradigm of instruction to one of enculturation. This shift, we suggest, is indicative of a generalized anxiety about students' commitments to Israel and about their capacity to advocate for Israel when they “come of age” at university.     

NEEDED: COMMUNAL PLANNING AND BETTER FUNDING

That Central agencies for Jewish education throughout North America are in difficulty is now an established fact. The challenges facing these agencies relate principally to the two “f's”: function and financing. As the configuration and power structure of Jewish communities have changed, the traditional activities of bureaus and boards of Jewish education have come under intense scrutiny. At the same time, the geometric escalation of Jewish community demands on decreasing financial resources has made it increasingly difficult for bureaus to secure the funding needed to carry out their full array of programs.     

REA Presidential Address: Spaces of Inter-cultural Provocation for Religious Formation

In this essay, I reflect on the challenges faced by professors teaching Jewish studies in a Catholic university system. The essay records my experiences teaching two courses, “Judaism and the Holocaust” and “American Judaism: Thought and Culture,” at Santa Clara University as an adjunct lecturer during the academic year 1994‐95. The essay touches on broader questions concerning “the dialectics of difference” that inform cross‐cultural education and exchange. Teach‐ ing Jewish studies in any Gentile space (Catholic, Protestant, or secular) entails a constructive tension between trust and suspicion, candor and reserve.     

TRAINED WORKERS AMONG UNIVERSITY STUDENTS

To ensure Jewish continuity, Jewish education must become minority education, heightening a Jew's sense of being different from other groups in American society. This approach runs counter to classic Jewish striving for acceptance in the majority culture, but it responds to other minorities’ relating to Jews as part of that majority. Such an approach is warranted on sociological and theological grounds and emphasizes commands and customs which reassert ethnic identity: food, festivals, fashion, and family. While this approach is likely to succeed, it runs the risk of engendering chauvinism. That risk may be reduced by a strategy of “transcending nested contradictions.”

     

A SYSTEMATIC CLASSIFICATION OF PUBLICATIONS RELATIVE TO THE HISTORY OF EDUCATION

“The accent in cultural history is on close examin‐ ation — of texts, of pictures, and of actions — and an open‐mindedness to what those examinations will reveal, rather than on elaboration of new master narratives.”

Lynn Hunt (Ed.), The New Cultural History (Berkeley, Calif., 1989), p. 22.

“[Films] are a legitimate way ... of representing, interpreting, thinking about and making meaning from the traces of the past ... that seriously deals with the relationship of past and present.”

Robert A. Rosenstone (Ed.), Revisioning History (Princeton, N.J., 1995), p. 3.

One of postmodernism's major lines of development collapses the boundaries and hierarchical distinctions between elite or academic culture and popular culture, giving us new opportunities to cross boundaries separating history from literature and the arts, the “academic” from the “popular”, the archival from the imaginative. I embrace the freedom that postmodernism offers to entertain new ideas, play different kinds of language games, challenge established “ways of seeing”.

I propose here that we extend the range of what we regard as historical “source” to include film, and that film be accepted by historians of education as a legitimate form of textual representation and important evidentiary “source” for our exploration and interpre‐ tation of culture and of education. What follows is an attempt at integrating film into the historiography of education. For illustrative purposes, I've chosen Peter Weir's “Dead Poets Society” ("DPS”, 1989) for my text. I don't presume to give “the” meaning of “DPS” for understanding recent American educational history, but to suggest some of its possible meanings, which, given the problematic nature of “meaning” in our postmodern epoch, is about all we can hope for, but which may be enough to continue the conversation about movies after the movie is over.     

Breaking Through the Self-Fulfilling Prophecy About Jewish Education

This article responds to three articles in the most recent issue of The Journal of Jewish Education (74:1) in which a variety of researchers examined Bible teaching that employed an approach to Bible pedagogy that had been characterized by the present author as “the Contextual orientation” in his previously published book, Textual Knowledge: Teaching the Bible in Theory and in Practice. The article responds to these three empirical studies in the light of the theory that he had previously articulated and explores issues, complexities and new insights that are raised by the suite of articles. In particular the article looks at various uses of the “The Documentary Hypothesis” as they appear in the empirical studies and it explores complexities in the relationship between the Contextual orientation and other orientations (particularly “Personalization”) that were raised by these three studies, many of which were not anticipated in the author's original work.     

Betwixt and Between: Working Through the Aesthetic in Philosophy of Education: George F. Kneller Lecture,Conference of the American Educational Studies Association Savannah,Georgia, October 30, 2008

At a time when both philosophy of education and the arts are under threat within education, this article inquires into interdisciplinarity as one way of approaching the disciplines of philosophy of education and aesthetics. The article offers a retrospective autobiographical intellectual history and phenomenology of the author's own learning and scholarship within Higher Education in three main areas—philosophy of literature education, women's studies, and philosophy of music education, areas paralleling the three periods of her academic career. One sub-theme of this narrative about the balancing act of working in literature and music through philosophy of education is the author's ongoing resistance to professionalization or disciplinary academic control—of literature, philosophy, and music—while being a critical student of educational theory and practice in these areas—philosophy, literature and music within philosophy of education—of thus being “betwixt and between.” Two other themes comprising the article's subtext are “praxis” and “embodiment.” The double entendre of the phrase “working through” entails, first, using the arts of literature and music to practise philosophy of education; and secondly, embracing the psychological, ethical, and spiritual introspection that comes with critical engagement of the arts and its discourses. In short, the article aims to reprise some burning philosophical educational questions that have preoccupied its author over the years, questions deemed especially pertinent to the current increasingly diverse membership in the discipline of educational studies.     

Professional Development for Disruptive Jews: The Lippman Kanfer Sensibilities Project as a Learning Agenda for Jewish Professional Education

ABSTRACT

Jewish learning in the context of professional development for Jews working in the “disruptive”, or engagement sector has emerged as a domain into which millions of dollars are invested annually, with very little hard data on how those investments correlate to educational growth. This article considers the Sensibilities Framework, promoted by the Lippman Kanfer Foundation as an initial attempt to theorize this domain, and suggests further avenues for research by theorists of American Jewish education.     

REFLECTIONS ON A CAREER IN JEWISH EDUCATION

My vision of Jewish education assumes the critical importance of finding not only better methodologies and curricula but also more highly motivated and better-trained staff. Yet, even with such an assumption, the ultimate need is for religious schools to “connect” in the deepest sense: to connect with the family as much as with the student; to connect with the students' perceptions of the world they know, so that Jewish learning does not seem to be totally alien to their lives; and to connect with a sense of the overall vibrancy of the synagogue as the center of Jewish life.     

Socialization into a Civilization: The Dewey–Kaplan Synthesis in American Jewish Schooling in the Early 20th Century

This historical study focuses on how John Dewey's theory of education as socialization and Mordecai Kaplan's theory of Judaism as a civilization together served as an ideological base and pedagogical framework for the creation of “progressive,” “reconstructed” American Jewish school programs in the early 20th century (1910s–1930s). In the main, progressive Jewish educators no longer conceived of Jewish education merely as a program of religious education designed to impart the ways and dictates of Judaism. Rather, Jewish education was conceptualized as a total program of socialization designed to prepare children for active and intelligent participation in American Jewish life.     

Experiential learning and values education at a school youth camp: Maintaining Jewish culture and heritage

In our post-modern, globalised world, there is a risk of unique cultural heritages being lost. This loss contributes to the detriment of civilization, because individuals need to be rooted in their own specific identity in order to actively participate in community life. This article discusses a longitudinal case study of the efforts being made by Australian Jewish schools to maintain Jewish heritage through annual experiential religious education camps, coordinated in a programme called Counterpoint. The researchers’ aim was to analyse how a school youth camp can serve as a site for socialisation and education into a cultural and religious heritage through experiential learning and informal education. During research trips which took place over several years, interviews enabling insights into the process of experiential education were conducted with a total of three different Directors of Informal Jewish Education, two Jewish Studies heads, five participating teachers, seven youth leaders, as well as seven student focus groups. In their analysis of the semi-structured interviews, the authors of this article employed a grounded theory approach using a constant comparative method, which enabled a more nuanced understanding of the main phenomenon investigated. Over the years, they were able to observe two philosophical approaches, one of which focused more on socialisation, with immersion into experience, while the other focused on education, with immersion into Jewish knowledge. Their findings reveal that some educators aim to “transmit” knowledge through “evocation”, with the students involved in active learning; while others focus more on students’ “acquisition” of knowledge through transmission. Experiential learning activities were found to be more meaningful and powerful if they combined both approaches, leading to growth.     

Reflexive professionalism: reclaiming the voice of authority in shaping the discourses of education policy

The nature and value of “professionalism” has long been contested by both producers and consumers of policy. Most recently, governments have rewritten and redefined professionalism as compliance with externally imposed “standards.” This has been achieved by silencing the voices of those who inhabit the professional field of education. This article uses Foucauldian archaeology to excavate the enunciative field of professionalism by digging through the academic and institutional (political) archive, and in doing so identifies two key policy documents for further analysis. The excavation shows that while the voices of (academic) authority speak of competing discourses emerging, with professional standards promulgated as the mechanism to enhance professionalism, an alternative regime of truth identifies the privileged use of (managerial) voices from outside the field of education to create a discourse of compliance. There has long been a mismatch between the voices of authority on discourses around professionalism from the academic archive and those that count in contemporary and emerging Australian educational policy. In this article, we counter this mismatch and argue that reflexive educators’ regimes of truth are worthy of attention and should be heard and amplified.     

A critical scholar’s journey in China: A brief Freirean analysis of insider–outsider tensions

As a full-time foreign faculty member in the Chinese Normal university system for the past five years, I analyze the contested terrain of being a critical, Freirean educator/researcher as an insider and outsider of Chinese and Western academic systems and societies overall. This autobiographical analysis is within the contexts of China’s academic focus on raising their global higher education rankings, along with self-reflectivity of my own multiple, often-conflicting identities and Western-centric Orientalism, theorized by Edward Said, in my legitimization of academic work. The following themes are analyzed through critical and Freirean frameworks: pursuit for top rankings coinciding and conflicting with scholarship breadth and depth, academic freedom, and politics of education; constructs of “harmony” that grounds teaching and research; and select pedagogical commonalities and differences between the East, the Global South, and the West. The article delves into preconceptions, including my own, on what is “worthy” academics from China, “the East”, “the West”, and the “Global South” with self-reflectivity of problematizing such terminology that covers such immense diversity in all aspects of contexts, including education which underscores the very problems with rankings, especially global rankings which are often Western-centric. All themes will be analyzed within my own, conflicting insider-ness and outsider-ness.     

Contra Aquam Remigare*: Reimagining Humanistic Paideia Through Comparative-Historical Analysis of Education

This article attempts a reading of Andreas M. Kazamias’s work and method as a persistent and firmly grounded attempt to “go against the tide” of an empirical/instrumentalist comparative education and toward a “modernist episteme.” Kazamias has been explicitly critical of the social-scientific-cum-positivist comparative education, while at the same time acknowledging the limitations of the traditional historical-philosophical-humanistic approach. His “revisionist” comparative-historical analysis seeks to combine history with social science toward an “anthropocentric” comparative education, “concerned with the great problems—political, social but also ethical—which ‘mankind’ faces.” Consistent with his rejection of instrumental/“techno-scientific” approaches to comparative education, Kazamias argues for a promethean humanistic education (i.e., paideia, liberal education, culture générale, bildung) cultivating the soul and the mind, aiming at both the Platonic/Socratic psyche and the Aristotelian phronesis.