MY SCHOOL LIFE

My name is Zhang Xi.I’m fourteen years old.I’m a middle school student.I’m in Class3,Grade7. I’m tall.I have a medium build.I have long,straight,black hair.I am serious but have an outgoing personality. I like sports.For example,football,basketball,ping-pong, and so on.     

我度过的最糟糕的母亲节

这是一位真诚、善良的母亲的反思。一件母亲节所发生的事情,使她感到自己没有尽到“为人之母”的责任。孩子的“童言无忌”的率真,给自已上了难忘的一课。从这件事情可以想见,母亲节不仅仅是子女对母亲表达爱的时刻,也是母亲总结自己“为母之道”的契机。     

THE RELIGIOUS DAY SCHOOL

Reflection on the Holocaust is still critical today to help all educators teach their students about good and evil in the world today. In particular, reflection on the Holocaust is crucial for religious educators to help people know and name God, as well as help them deal with questions of theodicy, within their everyday life experiences. This article examines the role of religious education in this post-Holocaust context. Because of the Holocaust, Christians ought to be educated in ways that free them from biased and slanderous views of people and their religions, and open them to more inclusive and hospitable ways of coexisting with all types of people in the world today.     

CORRELATION OF PUBLIC SCHOOL AND WEEK‐DAY RELIGIOUS SCHOOL CURRICULA

This is helpful information, based on research into what is happening to religion in the schools     

THE ORTHODOX DAY SCHOOL AND ITS NONOBSERVANT POPULATION

Many of Canada's day schools¹ are experiencing a phenomenon whereby only 10 to 20 percent of their student populations reflect the school's Orthodox ideology. This ratio of observant to nonobservant is also an accurate estimate of their parent population. Yet, virtually all Canadian senior high schools² and many elementary schools of similar populations remain Orthodox in their philosophies. Such a situation can present schools and parent bodies with a variety of dilemmas: Parents are often not aware of Jewish educational goals; children are more educated than their parents; there is little parental support to many school values (eg. kashrut, Shabbat, etc.); some school values are discouraged; and parent/school tensions can result out of a lack of understanding. Such schools as Community Hebrew Academy of Toronto, Associated Hebrew Schools of Toronto,³ Herzilia Academy of Montreal,⁴ and Joseph Wolinsky Collegiate of Winnipeg⁵ all must address this issue since the observant population is a minority in their systems. Consequently, a significant percentage of their students do not subscribe to their school's philosophy. This situation is not unique in Canada. Many Orthodox day schools see their original mandate as increasing Torah awareness of all their pupils in the communities they serve.     

ON MY BIRTHDAY

The day after tomorrow is my birthday,So I will invite my relatives and my friends.I‘m the host,and they are the guests.First I shall book seats in a restaurant.     

THE ROLE OF HEBREW LANGUAGE IN THE JEWISH DAY SCHOOL

“It seems that until now all the effort of teaching Hebrew in the United States has been channelled toward one aim, strengthening and serving the Jewish identity of the learners. Unfortunately, for the most part, Hebrew has been taught as an authoritative language, that is, as a language that approaches from the outside…. It is a language with a certain power over us within certain contexts such as the synagogue or a number of life-cycle events, but it is at the same time a language which when displaced from these contextual situations loses its power…” (Bekerman, 1987, p. 6)     

COMMUNITY BUILDING: A NEW ROLE FOR THE JEWISH DAY SCHOOL

Wearing a swastika armband, I entered the classroom carrying a copy of Hitler's Mein Kampf. Placing it on the music stand I employed as a makeshift lectern, I peered around the room until the students became silent. Then I began to read sections of Hitler's venomous tome, the hateful words cutting through me like a knife. As I read, I noticed that a few students stiffened. I had students analyze Hitler's quotes, addressing them as either “Herr” or “Fraulein.” After this lesson, I explained why I used such tactics. I told them death and destruction during World War II was only part of studying the Holocaust. Learning where the Jew-hatred came from and its context within Nazism was also important. And that meant comprehending Mein Kampf. Closing the book, I removed the twisted cross and slowly tore it into small pieces.     

EFFECTING EDUCATIONAL CHANGE ‐‐ SOME NOTES ON THE REFORM OF PRIMARY SCHOOL MATHEMATICS TEACHING∗

The claim that a belief in the compatibility of teaching with marriage acts as an incentive to women to choose this career received some support from the findings of the study described. The majority of the respondents also saw their work role as subsidiary to their domestic role, with the domestic demands being accorded first priority. Part‐time teaching opportunities were welcomed, with almost two‐thirds of the ex‐teachers hoping to return on a part‐time basis. Opinions on the use of nursery provision varied considerably; those respondents exhibiting the greatest willingness to return to teaching expressed significantly greater approval of nurseries. A considerable range of opinions emerged on wives and mothers going out to work, despite the fact that the husbands were extremely tolerant on this matter. Inter‐generational differences may provide one source of such variations; investigation of socio‐economic background and initial reasons for entering teaching as other possible sources proved inconclusive. The majority of the respondents were following or intending to follow the career pattern described by Gavron, though some did so with reluctance.     

我是谁?-作为教学论学习者的困境与反思

面对教学论学科理论与实践的困境,作者试图将“教学论学科应该如何发展”的问题转换为“个体应该如何履行使命”的问题,继而将个体学习生命所面临的无力感放到教学论学科发展的社会环境中加以考察。通过反思,作者发现构成困境的主要原因是我国师范专业教育制度带来的研究者能力的局限;随着新的专业领域群体的形成,新的研究视角开始介入教学论研究。面临目前的专业学科的分离,作者自知自己的学科专业的局限性,希望以自己为桥梁,和前辈们一起营造教学研究的学科大共同体。