Search results for: Pluralism
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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.
Updated: Nov. 16, 2016
As early as the mid-1990s, individuals within the Jewish community in the UK were discussing the potential of setting up a pluralist Jewish secondary school in London. Until 1981, every Jewish school in the UK had operated under Orthodox auspices. By 1999, three pluralist primary schools were thriving, and the political and Jewish communal climate was ready to support the development of a new kind of Jewish secondary school. A feasibility study in 2001 led to the formation of a steering group and the project was born.
Updated: Dec. 10, 2014
Join NewCAJE 5 at Sinai Temple and lodging at UCLA dorms on August 10-13, 2014. Register now for conference early registration and for the optional pre-conference Shabbat, Aug. 8-9 at UCLA Hillel. NewCAJE conferences bring together all those involved in the transmission of Jewish education and culture. Participants come from most states and many countries. They represent every stream of Judaism and they teach every age group. They are principals, teachers, professors, clergy, musicians, artists and storytellers from across the denominational spectrum. They are lay leaders and parents, entrepreneurs and social media gurus. They work in camps, Day Schools, Hebrew Schools, Jewish Centers and synagogues to name but a few.
Updated: Mar. 26, 2014
Can a person who has divorced himself from Jewish culture still be considered a member of the Jewish national collective? Does Jewish nationalism allow for multiple positions regarding the very connection of Jews with Judaism? This article examines the responses of Ahad Ha-am and Mordecai Kaplan to these questions, juxtaposing their positions with those of three rival exponents of Jewish nationalism: Theodore Herzl, Yosef Hayim Brenner, and the hypothetical case of a Jew who adopted Christianity as his religion. An additional case for comparison is Ahad Ha’am and Mordecai Kaplan’s differing reactions towards the Reform formula of attachment to the Jewish religion, rather than to Jewish nationality.
Updated: Mar. 26, 2014
Elu v’Elu: Towards Integration of Identity and Multiple Narratives in the Jewish Renewal Sector in Israel
Secular Israelis are reconnecting to Judaism in an increasingly growing range of ways. This trend has been accelerating over the last ten years. The article draws on theories of transformative learning as well as the analysis of scholars who have examined the elements that contribute to integration and formation of healthy Jewish identity. It locates this phenomenon in light of changes taking place in the North American Jewish community and liberal Jewish communities in Israel, as well as the mutual, ongoing influences between and among these organizations.
Updated: Mar. 26, 2014
This paper addresses the relation between various elements of Jewish religious identity, in the sense of the narratives Jews create about their religiosity, and stances they hold towards those whom they consider “others”. These stances range from prejudice, via tolerance, to pluralism. The first part of the paper lays the theoretical foundations for the claim that multiple identities might foster open-mindedness among religious individuals. This is done first by describing the empirical link between prejudice and religious identity and reflecting on some of its causes; then by questioning the ubiquity of that link by demonstrating the connection between openness to others and religiosity in other studies, and offering some explanations for the contextual differences between the two sets of findings.
Updated: Mar. 19, 2014
The Shalom Hartman Institute and Hebrew College announced the establishment of Hevruta, a unique gap-year program in Israel for 20 North American and 20 Israeli high school graduates designed to build a new generation of leadership built on a new narrative of Israel-World Jewry relations, commencing in September, 2014.
Updated: Jan. 29, 2014
Between Pluralism and Secularism: An American Jewish Educator’s Journey into the World of Israeli Secular Torah Study
Rabbi David Kasher, Director of Education at Kevah, an organization with a distinctly pluralistic philosophy that seeks to bring traditional Jewish learning to the whole spectrum of the Jewish community, tells of his journey to Israel this past summer to meet with key figures in the schools and programs in which secular Israelis are today studying Torah – to observe them, to learn from them, and to reach out to them. At Kolot, Atid BaMidbar, ZIKA, the Beit Midrash at Oranim and Bina: The Secular Yeshiva, he discovered the ways in which his Israeli counterparts and he are clearly doing the same kind of work, though the unique characteristics of Israeli society make that work look very different.
Updated: Jan. 15, 2014
Ben Hartman writes about the opening this week of a new public pluralistic school in Ra'anana, which will fill a glaring need in the city's education scene. In April 2008, the Education Ministry approved the opening of a TALI school in Ra’anana after two years of petitioning by parents. On September 20, 2010, the cornerstone for the Frankel School’s building was laid, this week it opened its doors to 257 students from the first to sixth grades.
Updated: Feb. 08, 2012
Jewish day schools offer many experiences meant to foster the Jewish development of students. However, these experiences are at risk of being disconnected from one another, complicating a comprehensive approach to addressing issues of identity. This article uses a constructivist approach to identity development to frame the challenges posed by such a fragmentation. Observations of pluralistic Jewish day high schools are brought as illustrations. The author discusses an approach of scaffolded reflection as a way to integrate the identity—enhancing experiences in which a student participates.
Updated: Oct. 05, 2010