Search results for: Values education
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This article argues that contemporary resources drawing from 19th-century Mussar wisdom and Positive Psychology in the context of Jewish camp are a great vehicle for communicating our virtues and teaching “21st Century Innovation and Learning Skills.” Based on practitioner research, this article draws on over a decade of working with Jewish camps across North America. Several common areas are identified: discernment of priority virtues, understanding the relationship between values and virtues, a common language, importance of developing resources, and cultivating communities of trust.
Updated: Jan. 06, 2020
There have been several recent articles about the potential held by Social and Emotional Learning methodologies and power these have when combined with an overlay of positive values. While values education has become prominent in Jewish education, SEL is still somewhat novel and deserves more attention.
Updated: Nov. 20, 2019
The Israel Education Ministry launched a new website on Tuesday morning providing extensive data on high schools in Israel, illustrating that religious girls' schools are leading the pack in Israeli education performance. The parameters include high school diploma eligibility rates, grades, the extent of advanced placement classes and dropout rates. The data, which appears in a site titled 'Transparency in Education,' includes 21 parameters that are divided into four groups: learning and achievements, perseverance and dropping out, the education staff, and values and educational environment.
Updated: Aug. 30, 2017
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.
Updated: Aug. 30, 2017
Didactic rewrites of aggadic stories are an important resource in values education. This study, geared primarily toward teachers involved in choosing curricular materials, investigates how the didactic rewriter actually becomes an interpreter, rather than a mere transmitter, of the original text. The personal values of the rewriters can influence the retold story, as can their desire to adapt it to their target audience. In order to increase teacher awareness of the rewriters’ interpretive process and its ramifications, two different rewrites of the same original aggadic story are compared as a paradigm. The different values and role models which emerge as well as the potential impact of each rewrite on the child’s moral development are examined.
Updated: Mar. 23, 2016
The Contribution of Privatization and Competition in the Education System to the Development of an Informal Management Culture in Schools: A Case Study in Israel
Regulation and privatization of education systems has led to a “league standing” mentality regarding school achievements. The present study examines how school principals deal with the pressures of competition and achievements while aspiring to imbue pupils with values and a broad education. Twelve Israeli high school principals were interviewed about external demands imposed on them, their educational policy and modes of operation.
Updated: Mar. 16, 2016
We believe that athletics have the power to be transformational in the life of a child and, for this reason, that athletics are essential to the Jewish and humanistic mission of our Jewish high school. With all of the hype around competitive sports in American society today, one might think that a robust athletics program is a “must have” for any Jewish school for pragmatic reasons, such as recruitment. One might also see athletics as an extracurricular activity—a nice outlet, an opportunity for kids to “run around” and “blow off steam,” or, more generously, an important component of physical wellness during years when teenagers are living less and less healthy, balanced lives. All of these are true. However, we see a higher and more integral purpose to high school sports. In our experience, sports are a unique vehicle for delivering on several of the defining values-added of a Jewish school. This article will focus on three of these: character development, community and spirituality.
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
Autonomy and Religious Education: Lessons from a Six-Year Evaluation of an Educational Reform in an Israeli School Network
This study investigated the tension that exists between promoting an educational agenda and practising an educational approach which emphasises autonomy within the framework of religious education. Our main thesis is that every educational deed contains a dialectical tension between endorsing an educational agenda and the promotion of autonomy. Moreover, this tension is not restricted to religious education. The intensity of such a conflict varies in accordance with the flexibility (or inflexibility) of the dogma, the conceptual cohesion of the educational agenda and the perceived importance of granting autonomy to students. The more cohesive and inflexible the educational agenda is, the greater the danger that autonomy will be discarded.
Updated: Dec. 20, 2015
Rosenak’s Teaching Jewish Values (1986) is perhaps his most accessible book about Jewish education. After diagnosing the “diseases” of Jewish education, he endorses “teaching Jewish values” as the curricular strategy most likely to succeed given the chasm which divides traditional Jewish subject matter and the milieu in which Jewish education takes place—e.g., the values of home and peer group. A close analysis of the book reveals cracks in his commitment to Jewish values, and I explore alternatives to values education he himself presents, such as acquisition of norms or learning the “language of being Jewish.”
Updated: Dec. 31, 2014