Search results for: Community schools
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This paper presents findings from a qualitative study conducted in a large Reform Jewish Sunday school in the UK. It focuses on learners’ experiences and perceptions of learning to read Hebrew in the school as well as in the other sites in which they were learning to read. These experiences and perceptions are neglected in other research accounts. The findings reveal important insights into learners’ experiences, enjoyments, frustrations and expectations regarding both the purposes and the processes of learning to read in Hebrew and raise issues about learning and teaching. The findings contribute to wider debates about literacy and learning to read and address questions raised in the literature concerning what children do with, and make of, the language learning they experience in their community school setting.
Updated: Feb. 22, 2017
These are questions that I struggle with as an educator, a tefillah leader, and a Jew. As a participant, I hope to be moved by worship experiences. As a leader, I hope to make the experience meaningful. As an educator, I want students to have a positive Jewish experience that inspires them -- to lead, to learn and to live Jewishly. How can we make the time students spend in religious school tefillah meaningful and memorable, and how can it be used to develop relationships and build community? There are elements inherent in a service that do engage children. Children love to talk, to sing, to move, and to listen to stories. If we can frame the tefillah with these concepts, perhaps we can create a more engaging prayer experience. If we can infuse each element of the service with meaning, taking the time to explain and explore what we do and why we do it, we have the potential of making not only religious school tefillah more engaging, but also every service they attend for the rest of their lives.
Updated: Jan. 18, 2017
Each February, we mark Jewish Disability Awareness Month. This year, the decision was made to add “inclusion” to the equation, and it is now called Jewish Disability Awareness and Inclusion Month (JDAIM). This addition may seem insignificant, but actually marks a movement toward action. Building awareness around an issue means that people come together to learn about and discuss it. It doesn’t imply next steps for taking action. “Inclusion” is a much bolder statement, calling on Jewish organizations to take action and include people with disabilities.
Updated: Mar. 02, 2016
The study explored the understanding and implementation of inclusive education in an independent Jewish community school; a school with a community ethos of care and belonging, whose context is, by definition, exclusionary on the grounds of a particular social category - religion. However, this exclusionary agenda positioned the school as inclusive on the grounds of strong communal values. Nevertheless, the school struggled with difference and diversity despite its purportedly strong communal spirit and religious culture. Further, it is arguable that the challenges encountered by the school may be indicative of the emergent economic context of South Africa where aspiration is often thwarted by economic realities.
Updated: Nov. 11, 2015
In my role as an Education Director of a synagogue’s Hebrew school, I have the good fortune to be able to use my skills to develop programs that enable students of all abilities to learn and thrive in a religious school setting. As an advocate of inclusion, I help guide my community to ensure that everyone has equal opportunities to participate and find meaning through all aspects of synagogue life. Yet, not all synagogues have a Jewish Special Educator. Not all synagogues have a professional who advocates for inclusion. What can parents of children with disabilities do to ensure that their children are fully included in Hebrew school?
Updated: Sep. 16, 2015
The foci of this issue of HaYidion are mission and vision. What are our ethics, culture and goals as supporters and sustainers of Jewish education? How do we justify our existence in this new century when, as Rabbi Daniel Lehmann, our conference keynote speaker and lead author, says, “Much of the thought and language that animates contemporary Jewish day schools does not sufficiently capture the imagination of 21st century North American Jews”? How do we make ourselves meaningful and relevant when the very underpinnings of our way of life are being called into question?
Updated: Jan. 05, 2015
In what is a first in the Philadelphia area, three synagogues are joining forces to create a combined supplementary educational program for their students in kindergarten through sixth grade. The congregations, all located along the Old York Road corridor, include two Conservative synagogues — Beth Sholom Congregation and Adath Jeshurun — and Reform Congregation Keneseth Israel.
Updated: Dec. 21, 2014
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
This article provides an overview and analysis of a relatively new phenomenon: congregational schools that have altered the conventional grammar of schooling, either through their structural arrangements or through their curricular approaches. Five pre-bar/bat mitzvah models are discussed: family schools, schools as communities, informal / experiential programs, afterschool/day care programs, and those that deconstruct and reconstruct the conventional model. In addition, three curricular innovations are examined: project based learning, learning organized around the interests and abilities of the students, and Hebrew Through Movement. Also considered are the factors that are necessary to the survival and proliferation of these new structures and curricular arrangements.
Updated: Sep. 18, 2014
I’m with the Hyman Brand Hebrew Academy in Overland Park, Kansas, in the greater metro Kansas City area. The school was founded in 1966. It’s a community day school that recently affiliated with RAVSAK. It has 230 kids in grades K-12. I’m also the rabbi of an Orthodox synagogue in town. Five years ago, we started a Judaic studies track in the school called Matmidim, offering more rigorous Judaic studies developed by teachers who are observant. I’m now the director of the program.
Updated: Jul. 31, 2014