Jewish Identity In A Changing World An Historical Survey

What are the basic variables that one ought to consider when attempting to describe possible trends in supplementary Jewish education in the United States during the next decade? They should include the following: Birth rate in Jewish families which are but marginally associated with various Jewish causes; the interest of these families in Jewish life and religion; identification with Israel and Israel-related causes; general climate for Jewish education in the communities in which these families reside; rate of growth in tuition requirements for day school enrollment; and comparative educational achievement in day schools and supplementary schools.     

BACKGROUND AND TRAINING OF TEACHERS IN JEWISH SCHOOLS: CURRENT STATUS AND LEVERS FOR CHANGE

Abstract

This paper presents a secondary analysis of data from a survey of teachers in the Jewish schools of three communities. Previous findings had shown that only 19% of teachers have professional training in both Jewish content areas and in the field of education, and despite incomplete professional backgrounds, little professional growth was required of teachers. What can be done to enhance and expand professional growth activities for teachers in Jewish schools? Analyses reported in this paper examine three possible “levers” for changing standards for professional growth: state licensing requirements for pre‐schools, state requirements for continuing education among professionally‐trained teachers, and community incentives for training of supplementary school teachers. Results indicate that pre‐school teachers in state‐licensed pre‐schools and supplementary school teachers who were paid for meeting a professional growth standard reported that they were required to attend more in‐service workshops, compared to other teachers who were not subject to these conditions. In addition, standards for the quantity of in‐service were higher among teachers who have stronger Judaic backgrounds and who are committed to a career in Jewish education.     

A Study of Parent‐Teacher Groups

In some respects this article is redundant. Af ter all, a growing number of Jewish schools, both day schools and supplementary schools, have included Israel in their curricula in a prominent way. We mention Israel in our prayers. We teach the history of the Land of Israel. We recruit teenagers for Israel summer programs. Why then should the Gulf War have any impact on how we portray Israel in our schools? Has this war opened an educa tional window of opportunity? My question is rhetorical and the answer affirmative. Seeing Scud missiles fall live on Tel Aviv via CNN has temporarily transformed the perception of and the relation to the Jewish State. Maybe at long last we have the chance to make a very illusive Jewish symbol into a concrete reality for Jewish students around the world. Let me explain why this is so necessary and how I propose to make it happen.     

The Crisis in Jewish Education

What will the Jewish supplementary school be in the 1990's? A more definitive question might be what will it supplement? In the beginning “supplementary” schools brought Jewish knowled[ggrave]e to the student who was already experiencing living Judaism in the home. In the 1960's, heyday of Jewish afternoon schools, the school supplemented secular knowledge and secular living with Jewish knowledge and some Jewish life experience as the home contributed less and less.     

THE FUTURE OF CENTRAL AGENCIES FOR JEWISH EDUCATION

It is generally agreed that the central agencies for Jewish education (BJEs) are caught between the changes that have taken place in the Jewish educational system in the United States and the growing role of the federations in the field. The decline of supplementary schools in spread, scope, and intensity, and the rise of the day schools as the principal foci and loci of meaningful Jewish education, have left the BJEs caught in a bind.     

NOSTALGIC NOTES ON MY DAY SCHOOL YEARS

Schools Necessarily reflect the conditions of the society which they represent.¹ As Elazar Notes,² Jewish schools so accurately reflect the ambiguities of American Jewish life that the experience of the schools necessarily creates conflicts within the Jewish community. This paper examines that important relationship between the Jewish school and American Jewish life. In particular, it looks outside the school to the loss of a substantive identity among Jews and to the dissolution of community among Jews. Within the school, it describes a disturbing picture of Jewish education that is reflective of those wider conflicts.     

Magnes,the Champion of Justice

Introduction

In years past, Jewish supplementary education has been the basis of religious growth for thousands of youngsters. Congregational and communal schools throughout the country have touched the lives of many Jewish youth.     

Definitions of Integration Can Be Misleading

The discussion in this paper departs from a fundamental premise: that in the foreseeable future local central agencies for Jewish education will not be receiving from their parent Federations the degree of increase in allocations which will enable them to significantly expand — let alone sustain at the current levels — the array of services which they deliver. This situation can be traced to a number of factors. To begin with, in many communities the ability of the Federation to raise funds through its annual campaign has leveled off. As a result, the total amount of money available for distribution to all Federation constituencies, including local bureaus of education, is no longer increasing in step-function fashion. Secondly, other Federation beneficiaries are staking claim with ever greater determination to their perceived share of the community dollar. Over the years most central agencies for Jewish education have become inured to this sort of competition for Federation funds from such sister agencies as the Jewish community center, the local Jewish home, and the like. But in recent years, allocations to local Jewish Day Schools have climbed to record levels, often making these institutions prime “competitors” with bureaus of Jewish education for community funds, more particularly with that portion of the total pie which has been allotted to education. This places bureaus in a difficult dilemma: On the one hand, they must support — indeed, encourage — increased funding for Jewish day school education. At the same time, bureaus are confronted with the uncomfortable fact that each community dollar allocated to day school education is a dollar which, potentially, might have been assigned to the central agency.     

Reflections on the Community Idea in Jewish Education

It was Edward Dahlberg, Kansas City's great gift to American letters, who observed that, as between a friend or an enemy, he always chose an enemy. An enemy is more reliable. Sometimes we need protection from the friends of Jewish education the well-meaning, well-intentioned passionate proponents of day school education who seem to believe that mobilizing support for day schools requires them to “bad-mouth” the supplementary school.     

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.     

对民办教育营利性与非营利性的思考

从理论和各国经验看 ,民办教育应存在营利性与非营利性两种不同的形式 ,在我国目前投资激励为主的情况下更应有营利性民办学校的存在。根据我国国情和我国民办教育的发展特点 ,在制定相关政策法规时需注意以下几点 :明确民办学校的法律地位 ;严格区分捐资办学与投资办学 ;政府要对民办教育给予政策扶持及财政投入 ;要健全非营利组织的管理体制     

Secondary School Choice as a Window on Jewish Faith Schools in Contemporary British Society

ABSTRACT

Research into school choice has generally explored both the processes by which choices are made and the considerations that parents explore when making this important decision on behalf of their children. This article examines the secondary school choices of Jewish parents in the United Kingdom. It explores parents’ reasons for choosing to select Jewish faith secondary schools. We frame our arguments against the backdrop of the wider faith-school phenomenon in the UK, and as with the Christian communities, we find a disconnect between the small number of Jewish adults attending places of worship regularly and the growing number of Jewish children attending Jewish faith schools. We show that for many parents, schooling is synonymous with Jewish socialization, or enculturation; developing networks of Jewish friends, providing sufficient cultural resources to enable participation in Jewish life, and nurturing distinctive values. We show how Jewish schools have become more than places for academic advancement for these families; they have become the primary locus of Jewish community.     

Identity and inter religious understanding in Jewish schools in England

This article sets up a dialogue between auto-referential (looking to self) and allo-referential (looking to the other) approaches to religious difference and applies these to education for inter religious understanding in Jewish schools. It begins by arguing that the multiculturalism of the 1980s and 1990s set up a duality of self and other, with the responsibility for looking to ‘the other’ (allo-reference) resting largely on the majority community and the licence to look to self (auto-reference) being given to minority communities. Within the Jewish community, multiculturalism supported and legitimated the development of an inward-looking Jewish identity-based education. This was challenged in the 2000s however by the new outward-looking emphases of the community cohesion agenda, and so Jewish schools have had to negotiate a place for themselves between auto- and allo-reference. Brief case studies illustrate contrasting ways in which two schools have positioned themselves in relation to these two poles. In School A, the imperative towards ‘the other’ attempts an openness to ‘the other’ in ‘the other’s’ own terms, whereas in School B the same imperative towards ‘the other’ is framed within the auto-referential framework of being and doing Jewish.     

Understanding the Study of Religion in Undergraduate Programs of Religious Studies as Religious Education

The aim of this research is to investigate the intergenerational changes that have occurred in Australian Jewish day schools and the challenges these pose for religious and Jewish education. Using a grounded theory approach according to the constant comparative method (Strauss 1987), data from three sources (interviews [296], observations [27], and documents) were analyzed, thus enabling triangulation. Findings show that there is an incongruity between what the adult community defines as the central components of Jewish and religious identity, which are more particularistic, and the perspectives of Jewish youth, which are more universalistic.     

Jewish education in Dublin: organizational development and conflicts

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.     

Teaching Kids to Care about Jewish Problems: A Noddings’ Approach

Drawing on Noddings’ work on religion and education (1993), moral education (2002), and citizenship education (2005\, 2015), this article contemplates how educators both in public schools and parochial Jewish schools might teach students to care about critical issues confronting the Jewish community historically and contemporarily. Its premise is that the teaching of the Jewish experience is presently deficient in both school settings. The article suggests ways that Noddings’ conceptions of caring (1992), pedagogical neutrality (1993), and critical lessons (2006) can be adapted and applied to the teaching of Jewish civilization in more appropriate, holistic, and nuanced ways. Its implications are applicable to many other American subgroups whose treatment in the social studies curriculum is typically inadequate.     

Learning From a Mussar-Based Initiative in a Community Day School

Mussar, an approach to character growth emerging as a movement in the 18th century, has increasingly been incorporated into contemporary Jewish education. The purpose of mussar—the cultivation of character—is consistent with the goals of Jewish day schools and other settings. This article examines the implementation of a mussar-based program in a Jewish community high school. Particular attention is given to questions raised by the introduction of this program into a pluralistic school setting. Implications are discussed in terms of the broader goals of Jewish education.     

BUREAUS AND MOVEMENTS TOWARD COOPERATION AND SYNERGISM

For some eighty years, Bureaus of Jewish Education, working under a variety of names, have served the cause of Jewish education and the Jewish community. From time to time, as have all agencies of the Jewish community, the Bureaus have had to rethink their roles. Because of radical shifts in the way Jews live their lives, the nature of Jewish community, and the emergence of Jewish education as a priority, at least, in the rhetoric of Jewish life, this would appear to be such a moment. In doing so, agencies have to understand the questions and problems that are specific to their times and also revisit old questions to find new answers. An example of the former is what happens to the advocacy role of the bureau when the Federation, at least rhetorically, adopts Jewish education as a priority. An old question that, perhaps, requires new answers is “What ought to be the relationship between Bureaus of Jewish Education and denominational movements?” In this article, I wish to turn my attention to this question, and, perhaps, provide some basis for formulating policy and ideas about practice. My response cannot help but be affected by my experience as Director of the Department of Education of The United Synagogue of America but it should not be taken as the official position of The United Synagogue.     

Diversity,Community, and Pluralism in Jewish Community Day High Schools

Students in “community” (nondenominational) Jewish high schools represent a diversity of denominational affiliations, including those who affiliate with more than one denomination and those that affiliate with none. These schools strive to create communities in which students with varying Jewish beliefs and practices are, at the very least, respected and comfortable. At the same time, schools work to avoid internal Jewish communal fragmentation. In this article, the approach to diversity in three such high schools is compared. Each school, in addition to presenting an approach distinct from the others, has created opportunities for communal Jewish engagement through the enactment of practices that are rooted in Judaism and in the ethos of the school, and allow individualization within universal participation. Further, the range of approaches to Jewish diversity exhibited raises questions about pluralism as it relates to the Jewish educational goals of these schools.     

温德尔·拜瑞的乡村教育哲学

面对日益城市化和工业化的乡村学校,温德尔·拜瑞倡导以本土为中心的乡村教育哲学.拜瑞认为,乡村教育的目的应该是增进个体的幸福,为社区和生态体系谋福祉;乡村学校的首要任务是发展学生的判断力,建立民主化的乡村社区;而乡村教育目的和任务的达成需要自由课程和本土化知识的支撑.本文通过梳理拜瑞的乡村教育哲学,以期对我国的农村教育改革有所启迪.