Search results for: Jewish identity
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The Be'eri School for Teacher Education, established in partnership with Keren Karev in 2010, is today the largest and most intensive Tarbut Yisrael (Jewish heritage studies) teacher-training program in the country. The wide geographic reach, from the main Jerusalem campus to Be'er Sheva in the south and Karmiel in the north, the significant number of teachers trained annually, breadth of study required for certification, and the quality and depth of study have made the School a leader in strengthening pluralistic Jewish-Israeli education among educators in secular Israeli high schools.
Updated: Jan. 06, 2016
Soccer is Israel’s most popular sport. And, as any Israeli child will tell you, soccer is played on Shabbat; that’s just the way things are. The question of whether games should be held on Shabbat usually arises in the context of discussions related to Shabbat observance. The issue of the sanctity of Shabbat is important, but in this article we will highlight a different important social problem—the exclusion of the religious public from sports. It turns out that religious youth are largely prevented from excelling in sports in Israel. This is the case not only in soccer, but in general: in judo, fencing and swimming, many of the major tournaments are also held on Shabbat, thereby excluding religious competitors. Basketball leagues are an exception to this rule, as games take place during the week, and in fact many religious youth participate. This religious-secular dispute about playing on Shabbat poses a special challenge for Tzav Pius, an organization dedicated to bridging this divide in Israel. How can it be turned into an opportunity for turning the soccer field into a place of meeting and cooperation, one that would not only provide a solution for Shabbat observers, but would become a space where people can live and develop together beyond labels, stereotypes and separate educational systems?
Updated: Jan. 06, 2016
Hebrew Learning Ideologies and the Reconceptualization of American Judaism: Language Debates in American Jewish Schooling in the Early 20th Century
This article examines the ways in which Hebrew education was construed in the United States by tracing the Hebrew ideology debate of the early and mid-1900s, when dramatic changes were made to modernize Jewish schooling and its place within American society. Focusing on the Hebrew learning ideologies and educational philosophies of Samson Benderly and his followers, it examines how the Ivrit b’Ivrit movement – teaching Jewish content in Modern Hebrew – re-conceptualized Hebrew education not only as a form of language acquisition, but as a means of defining and giving shape to American Judaism for the Jewish immigrant community at that time.
Updated: Dec. 30, 2015
Dancing the “Day Of Atonement”. The Use Of Visual Texts for Teaching Choreographic Principles and Imparting Jewish Values
This paper is part of a larger study that set out to explore the pedagogical tools used by religious teachers in order to convey – through dance – traditional messages which cultivate a sense of communal belonging and shape the identity of the student, thereby bridging the tension between dance and the way it is perceived by traditional religious Judaism. I will analyze one class in which the teacher used visual art to weave choreographic principles into the learning of tradition and how the visual text serves as a cultural message around which the teacher structures a dance piece, simultaneously creating and conveying dance content knowledge and knowledge of the tradition.
Updated: Dec. 30, 2015
Religious communities have ongoing concerns about Internet use, as it intensifies the clash between tradition and modernity, a clash often found in traditionally inclined societies. Nevertheless, as websites become more useful and widely accessible, religious and communal stakeholders have continuously worked at building and promoting them. This study focuses on Chabad, a Jewish ultra-Orthodox movement, and follows webmasters of three key websites to uncover how they distribute religious knowledge over the Internet.
Updated: Dec. 22, 2015
How do we help Jewish youth answer the question “mi anochi?” in a way that connects them to the larger story of our people – our rich history, traditions, values, community, text, rituals – while also being deeply personal, relevant, and offering them an inner sense of self and a personal story for who they are, who they want to be, and how they want to exist in the world? This grappling has led me to a new understanding of what it means to be an Experiential Jewish Educator. In my role of helping youth wrestle with the question “mi anochi,” I have come to see myself most predominantly as a Narrator.
Updated: Dec. 09, 2015
Over the past three decades, travel to Poland for youth and young adults has become increasingly popular, to the extent that it is even seen as a “rite of passage” for members of many Jewish communities. For these groups, the accompanying guides or educators are central to their educational experience. Based on a series of interviews with educational guides, this article sets out to understand the trips from the perspective of the guides. A deeper appreciation of the guiding experience—the guides’ goals and reflections—will enable a more holistic understanding of these trips.
Updated: Dec. 02, 2015
Parochial or Transnational Endeavor? The Attitude to Israel of Adolescents in Australian Jewish Day Schools
The aim of this qualitative research is to investigate the attitude of adolescents to Israel in Australian Jewish day schools. Using a grounded theory approach according to the constant comparative, data from three sources (interviews, observations and documents) were analyzed, thus enabling triangulation. One key finding is that place attachment, exploration and criticism are not contradictory, but reflect the concern and involvement of the younger generation and serve as a form of reclaiming their connection to Israel through critical engagement.
Updated: Nov. 25, 2015
A month after its publication, the “Statement on Jewish Vitality,” signed by a number of leading Jewish communal figures, has stirred robust and vociferous condemnation. So who is right? The luminaries – rabbis in the field and leading scholars of Jewish sociology – who suggest there is a crisis and a need for a strategic response? Or those who have rejected the “Statement” as being too myopic and anachronistic, missing out on the vital Jewish experience currently taking place, to borrow from [a recent] Torah portion, Vayera, if only our Hagar-like Jewish establishment would open its eyes?
Updated: Nov. 11, 2015
It isn’t really the 25th anniversary of what came to be called the “Jewish continuity” endeavor in North America. The first Continuity Commission was established in Cleveland before the 1990 National Jewish Population Survey was mounted; and the first results of the 1990 NJPS – including the alarm-ringing, hand-wringing statistic of a 52% intermarriage rate – didn’t appear until the calendar had turned. But, 1990 is a convenient enough date to mark the beginning of a significant effort that has unfolded over the past two and a half decades aimed at strengthening Jewish identity and engagement among American Jews, many of whom, it was argued then and since (viz. the reactions to the 2013 Pew study) are in danger of or are already being lost to Jewish life as active participants.
Updated: Aug. 04, 2015