Pub Date : 2023-07-03DOI: 10.1080/15244113.2023.2242964
E. Rand
ABSTRACT Many American Jewish day schools, where most staff and students adhere to Ashkenazic traditions, perpetuate the normativity of Ashkenazic practice and culture, both reflecting and reinforcing the status of Sephardic communities as “minorities within a minority.” This article draws on Sephardic adults’ recollections of the “Ashkenormative” aspects of their K-12 experiences to explore whether and how discontinuities between the home and school religious practices of Sephardic students contribute to their sense of belonging in school within a broader Jewish American landscape. Findings demonstrate how seemingly insignificant classroom interactions and institutional policies can inform the attitudes of minority adolescents towards themselves, their families, and their communities; and how these attitudes continue to develop throughout late adolescence and into adulthood.
{"title":"“Realizing I’m Sephardi”: Navigating Prayer and Curricular Discontinuities in Majority-Ashkenazic Day Schools","authors":"E. Rand","doi":"10.1080/15244113.2023.2242964","DOIUrl":"https://doi.org/10.1080/15244113.2023.2242964","url":null,"abstract":"ABSTRACT Many American Jewish day schools, where most staff and students adhere to Ashkenazic traditions, perpetuate the normativity of Ashkenazic practice and culture, both reflecting and reinforcing the status of Sephardic communities as “minorities within a minority.” This article draws on Sephardic adults’ recollections of the “Ashkenormative” aspects of their K-12 experiences to explore whether and how discontinuities between the home and school religious practices of Sephardic students contribute to their sense of belonging in school within a broader Jewish American landscape. Findings demonstrate how seemingly insignificant classroom interactions and institutional policies can inform the attitudes of minority adolescents towards themselves, their families, and their communities; and how these attitudes continue to develop throughout late adolescence and into adulthood.","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"280 - 307"},"PeriodicalIF":0.4,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44310492","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-03DOI: 10.1080/15244113.2023.2242516
Marva Shalev Marom
ABSTRACT For Jewish Ethiopian refugees at the Tikvah summer camp in Gondar, Ethiopia, Jewish informal education keeps their dreams of Jerusalem alive while simultaneously reinforcing Israeli gatekeeping practices. The ethnic and religious ideologies underlying Israeli nation-building and statecraft surface in the campers’ exterritorial encounter with Israel’s vision of an “ideal” Jew. Through a collaborative, community-based approach, this study provides a holistic representation of Tikvah as a world suspended between Israeli socialization and informal Jewish education, exposing the distance between the diverse traditions and identities of Jews across the world and Israel’s reconfiguration of what it means to be a “Jew.”
{"title":"Eat, Pray, Wait: The Informal Israeli Jewish Education of Ethiopian Youth Awaiting Aliyah","authors":"Marva Shalev Marom","doi":"10.1080/15244113.2023.2242516","DOIUrl":"https://doi.org/10.1080/15244113.2023.2242516","url":null,"abstract":"ABSTRACT For Jewish Ethiopian refugees at the Tikvah summer camp in Gondar, Ethiopia, Jewish informal education keeps their dreams of Jerusalem alive while simultaneously reinforcing Israeli gatekeeping practices. The ethnic and religious ideologies underlying Israeli nation-building and statecraft surface in the campers’ exterritorial encounter with Israel’s vision of an “ideal” Jew. Through a collaborative, community-based approach, this study provides a holistic representation of Tikvah as a world suspended between Israeli socialization and informal Jewish education, exposing the distance between the diverse traditions and identities of Jews across the world and Israel’s reconfiguration of what it means to be a “Jew.”","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"308 - 338"},"PeriodicalIF":0.4,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43040316","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-03DOI: 10.1080/15244113.2023.2239385
H. Kober
ABSTRACT In this hybrid ethnographic case study, I explore how a cadre of Israeli-American parents in Los Angeles navigate the local Hebrew education landscape to seek linguistic resources for their children. I examine how participants envision Hebrew learning and determine the roles of Jewish, Israeli-serving, and public schools in transmitting Hebrew language, Judaism, and Israeli identity. Participants’ perspectives on the vitality and utility of American Jewish institutions mediate their interest in various Hebrew learning offerings, surfacing cues that signal an institution’s trustworthiness. This paper expands discourse on Hebrew education by foregrounding Israeli-heritage individuals’ concerns regarding diasporic Hebrew learning.
{"title":"A Fraying Connection: Israeli-American Perspectives on Diasporic Hebrew Learning Through and Beyond Jewish Education","authors":"H. Kober","doi":"10.1080/15244113.2023.2239385","DOIUrl":"https://doi.org/10.1080/15244113.2023.2239385","url":null,"abstract":"ABSTRACT In this hybrid ethnographic case study, I explore how a cadre of Israeli-American parents in Los Angeles navigate the local Hebrew education landscape to seek linguistic resources for their children. I examine how participants envision Hebrew learning and determine the roles of Jewish, Israeli-serving, and public schools in transmitting Hebrew language, Judaism, and Israeli identity. Participants’ perspectives on the vitality and utility of American Jewish institutions mediate their interest in various Hebrew learning offerings, surfacing cues that signal an institution’s trustworthiness. This paper expands discourse on Hebrew education by foregrounding Israeli-heritage individuals’ concerns regarding diasporic Hebrew learning.","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"210 - 244"},"PeriodicalIF":0.4,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46775788","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-03DOI: 10.1080/15244113.2023.2243628
Ariela Ronay-Jinich
ABSTRACT This study explores how Latin Jewish families navigate their intersecting identities as they make educational and other socialization choices for their children regarding heritage language and culture. Using a qualitative approach, the study focuses on six women, all mothers of young children living in San Francisco/Bay Area, who have chosen to transmit Jewish and Latin cultures and Spanish language to their children. Data analysis involved thematic coding and a grounded theory approach. The findings suggest that parents’ (in this case, mothers’) diasporic and minoritized cultural experiences play a large role in shaping their views, goals and practices for transmitting multiple diasporic cultures to their children. Understanding their choices offers Jewish educators and institutional leaders a critical view into better serving this Jewish demographic.
{"title":"Latin Jewish Families and Their Educational Choices: Navigating Multiple Identities","authors":"Ariela Ronay-Jinich","doi":"10.1080/15244113.2023.2243628","DOIUrl":"https://doi.org/10.1080/15244113.2023.2243628","url":null,"abstract":"ABSTRACT This study explores how Latin Jewish families navigate their intersecting identities as they make educational and other socialization choices for their children regarding heritage language and culture. Using a qualitative approach, the study focuses on six women, all mothers of young children living in San Francisco/Bay Area, who have chosen to transmit Jewish and Latin cultures and Spanish language to their children. Data analysis involved thematic coding and a grounded theory approach. The findings suggest that parents’ (in this case, mothers’) diasporic and minoritized cultural experiences play a large role in shaping their views, goals and practices for transmitting multiple diasporic cultures to their children. Understanding their choices offers Jewish educators and institutional leaders a critical view into better serving this Jewish demographic.","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"245 - 279"},"PeriodicalIF":0.4,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43886946","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-07-03DOI: 10.1080/15244113.2023.2243192
Glenn Dynner
Commentators like Nathan Nata Hannover and Abraham Joshua Heschel have famously extolled the East European Jewish emphasis on education. “Throughout the dispersion of Israel there was nowhere so much learning as in the land of Poland,” wrote Hannover in the wake of the 1648 massacres. In Eastern Europe, recalled Heschel in the wake of the Holocaust, even poor Jews were like “intellectual magnates [who] possess a wealth of ideas and of knowledge, culled from little-known passages in the Talmud.” While such posttrauma depictions tend to elide acute problems like limited educational opportunities for women and the widening traditionalist-secularist divide during the twentieth century, there is little doubt that East European Jews placed education at the top of their value system. Despite the centrality of education, argues Eliyana Adler in her introduction to Polin 30, it continues to be treated by scholars “separately or as a symptom or effect rather than a cause of change and development.” The contributors to Polin 30, in contrast, “demonstrate that there is much more to be discovered and provide models of how to integrate the study of education into Jewish history” (p. 6). Indeed, the contributors provide rich insights into the crucial yet underdeveloped subject. What strikes the reader most is the sheer variety of educational experiments during Eastern and East Central European Jewish modernity. Education helps explain the dynamism of these communities on the eve of the Holocaust. As Geoffrey Claussen shows, even traditionalist Jewish education experienced disruption and fracture as new musar yeshivas added secular studies and intensive ethics to the older Talmudo-centric curriculum. The next contributors address Hungarian regions, demonstrating that the secularist-traditionalist divide in education occurred there earlier. These chapters are followed by valuable contributions to the study of Jewish education in the late 19th-century-Tsarist Empire. Vassili Schedrin provides a masterful essay on how the emergence of Russian Jewish historiography was an essentially pedagogical undertaking that sought to inculcate a sense of the “pathos” and a “national Jewish component with universal human civilization” by including rebels and heretics alongside paragons of piety (p. 126). Victoria Khiterer addresses Jewish education in the fraught case of Kiev, highlighting the typical imperial Catch-22: “when the Russification desired by tsarist authorities succeeded among wealthy Jewish circles, the Russian government reversed its policy” by means of higher quotas aimed at “preventing an influx of Jews into secondary schools and universities.” As restrictions on Jewish schools remained in place, “Kiev’s Jews were deprived of the right to either Jewish or general education” (p. 178). Brian Horowitz revisits debates about the heder
{"title":"Polin: Studies in Polish Jewry Volume 30; Jewish Education in Eastern Europe","authors":"Glenn Dynner","doi":"10.1080/15244113.2023.2243192","DOIUrl":"https://doi.org/10.1080/15244113.2023.2243192","url":null,"abstract":"Commentators like Nathan Nata Hannover and Abraham Joshua Heschel have famously extolled the East European Jewish emphasis on education. “Throughout the dispersion of Israel there was nowhere so much learning as in the land of Poland,” wrote Hannover in the wake of the 1648 massacres. In Eastern Europe, recalled Heschel in the wake of the Holocaust, even poor Jews were like “intellectual magnates [who] possess a wealth of ideas and of knowledge, culled from little-known passages in the Talmud.” While such posttrauma depictions tend to elide acute problems like limited educational opportunities for women and the widening traditionalist-secularist divide during the twentieth century, there is little doubt that East European Jews placed education at the top of their value system. Despite the centrality of education, argues Eliyana Adler in her introduction to Polin 30, it continues to be treated by scholars “separately or as a symptom or effect rather than a cause of change and development.” The contributors to Polin 30, in contrast, “demonstrate that there is much more to be discovered and provide models of how to integrate the study of education into Jewish history” (p. 6). Indeed, the contributors provide rich insights into the crucial yet underdeveloped subject. What strikes the reader most is the sheer variety of educational experiments during Eastern and East Central European Jewish modernity. Education helps explain the dynamism of these communities on the eve of the Holocaust. As Geoffrey Claussen shows, even traditionalist Jewish education experienced disruption and fracture as new musar yeshivas added secular studies and intensive ethics to the older Talmudo-centric curriculum. The next contributors address Hungarian regions, demonstrating that the secularist-traditionalist divide in education occurred there earlier. These chapters are followed by valuable contributions to the study of Jewish education in the late 19th-century-Tsarist Empire. Vassili Schedrin provides a masterful essay on how the emergence of Russian Jewish historiography was an essentially pedagogical undertaking that sought to inculcate a sense of the “pathos” and a “national Jewish component with universal human civilization” by including rebels and heretics alongside paragons of piety (p. 126). Victoria Khiterer addresses Jewish education in the fraught case of Kiev, highlighting the typical imperial Catch-22: “when the Russification desired by tsarist authorities succeeded among wealthy Jewish circles, the Russian government reversed its policy” by means of higher quotas aimed at “preventing an influx of Jews into secondary schools and universities.” As restrictions on Jewish schools remained in place, “Kiev’s Jews were deprived of the right to either Jewish or general education” (p. 178). Brian Horowitz revisits debates about the heder","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"339 - 340"},"PeriodicalIF":0.4,"publicationDate":"2023-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42492670","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/15244113.2023.2206060
Maury Grebenau
ABSTRACT Early career principals in Jewish day school are frequently unprepared for the role, contributing to attrition in school leadership. This narrative study explores the socialization of ten Jewish day school principals in the first three years of their first position. These leaders have similar feelings of being overwhelmed and unprepared as principals in other school contexts. They also experienced stress factors unique to Jewish day schools, exacerbating the challenges of socializing into their new role. In response, principals seek support structures within and outside of the school. Conscious cultivation of support may contribute significantly to principal retention.
{"title":"Stretched Too Thin: A Narrative Study of the Experiences of Early Career Principals in Jewish Day Schools","authors":"Maury Grebenau","doi":"10.1080/15244113.2023.2206060","DOIUrl":"https://doi.org/10.1080/15244113.2023.2206060","url":null,"abstract":"ABSTRACT Early career principals in Jewish day school are frequently unprepared for the role, contributing to attrition in school leadership. This narrative study explores the socialization of ten Jewish day school principals in the first three years of their first position. These leaders have similar feelings of being overwhelmed and unprepared as principals in other school contexts. They also experienced stress factors unique to Jewish day schools, exacerbating the challenges of socializing into their new role. In response, principals seek support structures within and outside of the school. Conscious cultivation of support may contribute significantly to principal retention.","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"118 - 144"},"PeriodicalIF":0.4,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44041105","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/15244113.2023.2205788
Morey Schwartz
Portraits of Adult Jewish Learning offers much food for thought for what makes for effective adult Jewish learning. In her Introduction to the book, editor Diane Schuster invites us to embrace a significant paradigm shift in how we define adult Jewish learning. She suggests that we move away from defining adult Jewish learning as a group of learners gathered around a table, immersed in the study of Jewish texts. There are “many different kinds of tables of learning,” she suggests. “Rather than being unified by a common purpose or a single modality of Jewish education (such as beit midrash [study hall], a Hebrew class, or a talk by a rabbi), these learners sit at—or walk around in—or log onto—very different gathering places for study than we have seen before in research that scrutinizes Jewish education” (Schuster, 2022, p. 2). This greatly expanded definition will require, she suggests, a revised approach to research as well. Schuster cites Jon Levisohn who points out that “the customary standards by which past researchers have measured Jewish literacy are now obsolete and too confining . . . .This narrow model of literacy ignored the rich diversity of Jewish people in every community, as well as the many ways that different types of Jews acquired and transmitted knowledge about Judaism and a meaningful Jewish life” (Schuster, 2022, p. 3). Literacy is not to be measured by information absorbed but rather by knowledge gleaned by which adults can “produce their own meanings.” Portraits of Adult Jewish Learning offers a broad and varied collection of portraits of these different “tables” where adult Jewish learning is taking place. Eight sets of researchers share with readers their research on eight different settings for Jewish learning. From discussionfilled museum visits that lead to a sharing of information and insights (Chapter 1) to a reflective and generative deep-dive into the revision of a play whose script is reimagined by a multi-faith group of thoughtful thespians (Chapter 2), Portraits forces us to consider the many different ways that adult Jewish learning is taking place around us, and how we might translate the current life-experiences of Jews into profound learning experiences. Many of the portraits clearly represent alternative approaches to traditional text-study. Some, however, such as the portrait of the partnership between the Jewish Family and Children’s Services of San Francisco with the Shalom Hartman Institute (Chapter 5) and the Wexner Heritage Program’s curricular initiative on pluralism (Chapter 8) describe examples of using texts to frame educational experiences. Some portraits, like the Avodah Jewish Service Corps yearlong service experience (Chapter 3) and the Early Childhood educators learning trip to Israel (Chapter 4) take giant steps away from the traditional model of around-the-table text study and ask readers to expand our framework for what should be included under the umbrella of effective adult Jewish learnin
{"title":"Book Review","authors":"Morey Schwartz","doi":"10.1080/15244113.2023.2205788","DOIUrl":"https://doi.org/10.1080/15244113.2023.2205788","url":null,"abstract":"Portraits of Adult Jewish Learning offers much food for thought for what makes for effective adult Jewish learning. In her Introduction to the book, editor Diane Schuster invites us to embrace a significant paradigm shift in how we define adult Jewish learning. She suggests that we move away from defining adult Jewish learning as a group of learners gathered around a table, immersed in the study of Jewish texts. There are “many different kinds of tables of learning,” she suggests. “Rather than being unified by a common purpose or a single modality of Jewish education (such as beit midrash [study hall], a Hebrew class, or a talk by a rabbi), these learners sit at—or walk around in—or log onto—very different gathering places for study than we have seen before in research that scrutinizes Jewish education” (Schuster, 2022, p. 2). This greatly expanded definition will require, she suggests, a revised approach to research as well. Schuster cites Jon Levisohn who points out that “the customary standards by which past researchers have measured Jewish literacy are now obsolete and too confining . . . .This narrow model of literacy ignored the rich diversity of Jewish people in every community, as well as the many ways that different types of Jews acquired and transmitted knowledge about Judaism and a meaningful Jewish life” (Schuster, 2022, p. 3). Literacy is not to be measured by information absorbed but rather by knowledge gleaned by which adults can “produce their own meanings.” Portraits of Adult Jewish Learning offers a broad and varied collection of portraits of these different “tables” where adult Jewish learning is taking place. Eight sets of researchers share with readers their research on eight different settings for Jewish learning. From discussionfilled museum visits that lead to a sharing of information and insights (Chapter 1) to a reflective and generative deep-dive into the revision of a play whose script is reimagined by a multi-faith group of thoughtful thespians (Chapter 2), Portraits forces us to consider the many different ways that adult Jewish learning is taking place around us, and how we might translate the current life-experiences of Jews into profound learning experiences. Many of the portraits clearly represent alternative approaches to traditional text-study. Some, however, such as the portrait of the partnership between the Jewish Family and Children’s Services of San Francisco with the Shalom Hartman Institute (Chapter 5) and the Wexner Heritage Program’s curricular initiative on pluralism (Chapter 8) describe examples of using texts to frame educational experiences. Some portraits, like the Avodah Jewish Service Corps yearlong service experience (Chapter 3) and the Early Childhood educators learning trip to Israel (Chapter 4) take giant steps away from the traditional model of around-the-table text study and ask readers to expand our framework for what should be included under the umbrella of effective adult Jewish learnin","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"199 - 202"},"PeriodicalIF":0.4,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46264570","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/15244113.2023.2216114
Yaakov Jaffe
ABSTRACT Jewish Schools spend a significant amount of time on the teaching of Halakha—Jewish Law, custom, and ritual. The practice is most prevalent in Orthodox schools, although in truth all Jewish schools spend some time on the instruction of this discipline. Schools differ widely as to the approach they take in the teaching of Halakha, and this submission investigates the different approaches taken to this teaching in Jewish Day schools, with a focus on real quantitative research as to Halakha education in Orthodox Schools.
{"title":"Four Approaches to the Instruction of Halakha, Jewish Law","authors":"Yaakov Jaffe","doi":"10.1080/15244113.2023.2216114","DOIUrl":"https://doi.org/10.1080/15244113.2023.2216114","url":null,"abstract":"ABSTRACT Jewish Schools spend a significant amount of time on the teaching of Halakha—Jewish Law, custom, and ritual. The practice is most prevalent in Orthodox schools, although in truth all Jewish schools spend some time on the instruction of this discipline. Schools differ widely as to the approach they take in the teaching of Halakha, and this submission investigates the different approaches taken to this teaching in Jewish Day schools, with a focus on real quantitative research as to Halakha education in Orthodox Schools.","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"94 - 117"},"PeriodicalIF":0.4,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48552729","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/15244113.2023.2215949
Erez Trabelsi
ABSTRACT The Israeli state-religious-education system (SRES) held an unfavorable view of Mizrahi religiosity in the 1980s. Text analyses of religious-education heads’ writings indicate that they saw Mizrahi religiosity as a primitive relic of the past and as a “low-level religiosity” and regarded Mizrahi students as uncommitted and compromising. The large numbers of Mizrahi students in the SRES and the “melting pot” ideology prevalent at the time led to a systemic view of Mizrahi students as “religiously disadvantaged”—that is, children whose religion was flawed but rectifiable, with the task of rectifying it entrusted to the system.
{"title":"We Must Make Them Modern Orthodox: State Religious Education in Israel and Its Attitude to Mizrahi Religiosity in the Nineteen Eighties","authors":"Erez Trabelsi","doi":"10.1080/15244113.2023.2215949","DOIUrl":"https://doi.org/10.1080/15244113.2023.2215949","url":null,"abstract":"ABSTRACT The Israeli state-religious-education system (SRES) held an unfavorable view of Mizrahi religiosity in the 1980s. Text analyses of religious-education heads’ writings indicate that they saw Mizrahi religiosity as a primitive relic of the past and as a “low-level religiosity” and regarded Mizrahi students as uncommitted and compromising. The large numbers of Mizrahi students in the SRES and the “melting pot” ideology prevalent at the time led to a systemic view of Mizrahi students as “religiously disadvantaged”—that is, children whose religion was flawed but rectifiable, with the task of rectifying it entrusted to the system.","PeriodicalId":42565,"journal":{"name":"Journal of Jewish Education","volume":"89 1","pages":"174 - 198"},"PeriodicalIF":0.4,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46462477","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：