Abstract: Scholars have drawn attention to the prevalence of antizionist campaigning on campus, but previous studies have found lower levels of antisemitism among graduates. In this cross-sectional study, levels of antisemitism were measured among members of a large, demographically representative sample of UK residents (N = 1725), using the Generalised Antisemitism (GeAs) scale. Overall scores, as well as scores for the two subscales of this scale (that is, Judeophobic Antisemitism, JpAs, and Antizionist Antisemitism, AzAs) were measured, with comparisons being made according to educational level (degree-educated vs non-degree educated) and subject area (among degree holders only, classified using the JACS 3.0 principal subject area codes). Degree holders were found to have significantly lower scores than non-degree holders for Generalised Antisemitism and Judeophobic Antisemitism, while scores for Antizionist Antisemitism were effectively identical. Among degree holders, graduates from subjects under the JACS 3.0 umbrella category of Historical and Philosophical Studies exhibited significantly lower scores for Generalised Antisemitism and Judeophobic Antisemitism, and lower scores for Antizionist Antisemitism, although the latter association fell short of significance following application of the Holm-Bonferroni correction for multiple comparisons (unsurprisingly, given the large number of hypotheses and the small absolute number of respondents in this category, N = 65). Exploratory analysis of the dataset suggests possible further negative associations with antisemitism for graduates of economics, psychology, and counselling, which may have been concealed by the system of categories employed. These associations may have intuitive theoretical explanations. However, further research will be necessary to test whether they are statistically robust. The article concludes with a discussion of possible theoretical explanations for observed patterns, and some suggestions for further research.
Abstract: The question was asked by a girl of about 12 standing in front of the synagogue. It shows many of the aspects that play a role in the encounter with the New Synagogue Dresden as an out-of-school place of learning and which will be explored here. What is striking is a diffuse lifeworld knowledge with a simultaneous failure to differentiate between different religions, the understanding of symbolism and the double occupation of “Why?” between causal and final cognitive interest. On the one hand, then, the question speaks to the consideration of for what reason, and on the other hand, for what purpose, certain signs and practices occur. After an introduction to the New Synagogue, its potentials for the development of competencies, especially among children and young people, are explored. After that, the focus is on the conditions necessary for its use, and another section deals with the specific difficulties that can arise. The book concludes with a plea for the synagogue as an out-of-school place of learning, also beyond the topic of Judaism.
Abstract: In Bezug auf die christlich-jüdischen Beziehungen wurde eine neue Ära mit der Kon-zilserklärung Nostra aetate des Zweiten Vatikanischen Konzils eröffnet. Seither vertieft die katholische Kirche das Bewusstsein ihrer Verwurzelung im biblischen Judentum und entdeckt ihre bestehenden Bande: Gemeinsamkeiten und Unterschiede mit dem heutigen und ununterbrochen lebendigen Judentum. Dies geschieht im Rahmen des christlich-jüdischen Dialogs, dessen Aktivität viele Früchte getragen hat. U.a. entstan-den zahlreiche kirchliche Dokumente und päpstliche Botschaften, die anlässlich ver-schiedener Treffen mit Juden ausgesprochen wurden, besonders zur Zeit Johannes Pauls II. Darüber hinaus engagierten sich für den Lernprozeß Christen Juden viele Wissen-schaftler und verschiedene Institutionen, denen dieses Thema bedeutend erschien. Die katholische Kirche betonte und forderte gleichzeitig dazu auf, dass das Thema Ju-dentum seinen angemessenen Platz im Religionsunterricht finden solle. Österreich er-reichte dieses Ziel, weil bezüglich des Judentums in den österreichischen Religionsun-terricht schon länger wissenschaftliche Forschungsergebnisse eingeflossen sind. Polen hat es jedoch noch nicht erreicht. Deswegen kann ein Vergleich des Religionsunterrich-tes in Österreich und in Polen ein fruchtbares Ergebnis bringen. Im ersten Kapitel wird die Entwicklung des christlich-jüdischen Dialogs auf der Ebene der Weltkirche, der polnischen und österreichischen Kirche beschrieben und gleichzei-tig gezeigt, was von kirchlicher Seite bisher in Bezug auf den Religionsunterricht in Hinsicht auf das Judentum unternommen worden ist. Dann, gestützt auf die Lehre Jo-hannes Pauls II., wird eine pastorale Reflexion bezüglich des Judentums im Religions-unterricht durchgeführt. Zwei Prioritäten werden erkennbar: das Kennenlernen und die Reinigung des Gedächtnisses. Die erste, das Kennenlernen der Verwurzelung der Kir-che im biblischen Judentum und des heutigen Judentums, ist mit dem Religionsunter-richt sehr eng verbunden. Die zweite, die Reinigung des Gedächtnisses, nimmt hinge-gen großen Einfluss auf die Denkweise und Prägung der Überzeugungen des Menschen, was sich auch im Religionsunterricht widerspiegelt. Sie hängt mit der Geschichte zu-sammen, die aus christlicher und jüdischer Sicht sehr oft unterschiedlich dargestellt wird. Deswegen behandelt diese Dissertation nur die erste Priorität, das Kennenlernen des Judentums, im österreichischen und polnischen Religionsunterricht. Der zweiten sollte eine andere Arbeit gewidmet werden, worin die Geschichte Polens vielleicht von einer christlich-jüdischen Kommission neu zu erarbeiten wäre. Im zweiten Kapitel befinden sich die Kategorien für die Analyse der Lehrbücher und Lehrpläne für den Religionsunterricht. Zuerst werden sie aus Peter Fiedlers Buch „Das Judentum im katholischen Religionsunterricht. Analysen, Perspektiven, Bewertungen― übernommen und dann zu den fünf Dimensionen – 1. Gemeinsames geistiges Erbe; 2. Jüdische Wurzeln; 3. Bestehende Unterschiede zwischen Christen und Juden; 4. Das lebendige Judentum und 5. Gemeinsame Aufgaben – zugeordnet. Danach, aufgrund der kirchlichen Dokumente und theologischen Bearbeitungen, werden sie alle beschrieben. Gleichzeitig muss betont werden, dass diese zugeordneten und beschriebenen Bewer-tungskategorien nicht nur einen Bezugspunkt für die Analyse der Religionsbücher, son-dern auch eine Grundlage des Unterrichts über das Judentum für ReligionslehrerInnen bilden. Das dritte Kapitel ist der Analyse der derzeit geltenden Lehrbücher (2 österreichischen Serien – 24 Bücher und 2 polnischen Serien – 24 Bücher) und Lehrpläne von der ersten Klasse Volksschule bis zur Reifeprüfung für den Religionsunterricht in Österreich und Polen gewidmet. Die Analyse besteht aus drei Phasen. In der ersten Phase wird eine quantitative Analyse durchgeführt. Dabei handelt es sich darum, dass alle Seiten der Religionsbücher jeder Serie, auf denen das Judentum vorkommt, gezählt und mit allen Seiten der Religionsbücher jeder entsprechenden Serie verglichen werden, um den Pro-zentsatz zu ermitteln. In der zweiten und der dritten Phase erfolgt die qualitative Analy-se. Zuerst werden alle Seiten, auf denen das Judentum betrachtet wird, in „explizit― und „implizit― eingeteilt. Dann werden sie als „zureichend― oder „unzureichend― bewertet. Jene letzte Unterscheidung betrifft nur die polnischen Religionsbücher. Das vierte Kapitel enthält Vorschläge für den polnischen Religionsunterricht, die zwei Gruppen zugeordnet werden. Die erste Gruppe betrifft jene Stellen, die als „unzurei-chend― erkannt werden. Diesen werden die notwendigen Informationen hinzugefügt, um in den aktuell geltenden Religionsbüchern verschiedene zwischen dem Christentum und Judentum bestehende Bande zu zeigen. Die zweite Gruppe besteht aus verschiedenen Themeneinheiten, die die Verwurzelung des Christentums im biblischen Judentum und das heutige Judentum ausführlich darstellen. Zuerst werden alle Themeneinheiten in Anknüpfung an den Tag des Judentums so vorgeschlagen, dass in der 12-jährigen Schulausbildung die gesamte Information zum Thema Judentum und Verwurzelung des Christentums im Judentum gegeben wird. Dann werden Themeneinheiten behandelt, die mit verschiedenen Anlässen wie z.B. die Erinnerung an den heiligen Paulus oder an die heilige Teresia Benedicta vom Kreuz sowie mit kirchlichen Festen verbunden sind.
Abstract: This article addresses the issue of teaching Judaism for students in the teacher-training programme and those training to become clergy in a Swedish milieu. A major challenge in the secular post-Protestant setting is to pinpoint and challenge the negative presuppositions of Judaism as a religion of legalism, whereas the student’s own assumption is that she or he is neutral. Even if the older paradigms of anti-Jewish stereotypes are somewhat distant, there are further patterns of thought which depict Judaism as a ‘strange’ and ‘legalistic’ religion. Students in the teacher-training programme for teaching religion in schools can in class react negatively to concepts like kosher slaughter, circumcision and the Shabbat lift. Even if the explanatory motives vary, there is nonetheless a tendency common to ordination students, relating to a Protestant notion of the Jewish Torah, commonly rendered as ‘Law’ or ‘legalism’. This notion of ‘the Law’ as a means of self-redemption can, it is argued in the article, be discerned specially among clergy students reading Pauline texts and theology. This analysis shows that both teacher-training and textbooks need to be updated in accordance with modern research in order to refute older anti-Jewish patterns of thought. As for the challenge posed by the simplistic labelling of both Judaism and Islam as religions of law, the implementation of the teaching guidelines concerning everyday ‘lived religion’ enables and allows the teacher to better disclose Judaism, Christianity and Islam as piously organised living faiths rather than as being ruled by legalistic principles.
Abstract: The fight against antisemitism through the means of education should begin from as early an age as possible. Various informal, educational projects exist that work towards this goal, using a number of different methods. However, these projects often operate separately and on an ad hoc basis in educational institutions, hence they lack an overarching concept or idea for the students. This makes the projects less efficient, and their short and long term impact becomes more difficult to evaluate. Generally speaking, Jewish history and religion are not part of the national curriculum in secondary schools. In the rare cases when aspects of Judaism are taught, the main focus is on the Holocaust, which often has a negative and counterproductive effect. For this reason, the main objective of the New World project was to educate students on topics such as Hungary’s role in the Holocaust (which is still not fully accepted by Hungarian society), prejudices, radicalisation and Jewish identity.
With the professional leadership and support of the Tom Lantos Institute, a complex educational project was realised. Its components build on each other, following a single line of thought: it incorporates the performance of the play New World, a subsequent drama-based pedagogical session and finally, 2-3 weeks later, an informal educational class led by the Haver Foundation. Each step of the programme was evaluated using a variety of methods such as mini-interviews, participants’ reports and questionnaires. Following a short literature review, this report intends to give a summary of the concept, structure, conclusions and results of the project. The report is dedicated to participants and leaders of similar initiatives, as well as to a wider audience of individuals interested in the topic.
Abstract: Teacher and parent ratings of emotional and behavioural disorders were made for children aged 5-15 years in the strictly orthodox Jewish community in North London, on the Strengths and Difficulties Questionnaire (SDQ; Goodman, 1997). We obtained 369 sets of teacher ratings and 226 parent ratings. Our parent ratings generally reflected less disturbance than did parent ratings in the national samples reported by Meltzer and colleagues (Meltzer, Gatward, Corbin, Goodman, & Ford, 2003; Meltzer, Gatward, Goodman, & Ford, 2000). Our teacher ratings reflected similar levels of disturbance to teacher ratings in the national sample, except that the older boys in this sample were rated as more disturbed by their teachers. Teacher ratings of disturbance were associated with perceived Special Educational Needs (SENs), and it was noted that statutory remedial help was said to be needed particularly urgently for older boys. In this community there is negligible statutory educational funding and remedial support for older boys is said to be particularly under-resourced. The strictly orthodox Jewish community is characterized by large family size and high levels of economic deprivation, and it might be expected that there would be high levels of associated emotional and behavioural disorders. The relatively low levels of behaviour disturbance found were suggested to be the result of moderating factors such as high levels of family cohesion, social support and religiosity.
Abstract: This report, produced by Professor P. Weller and Dr. I. Foster of the University of Derby, United Kingdom, is based on two phases of research conducted in six OSCE participating States—Belgium, Germany, Greece, Moldova, Poland and the United States of America—between December 2016 and May 2018. The research took various forms, including focus groups, interviews, questionnaires, observations, as well as desk research based on published literature. A detailed bibliography of works consulted is provided in an appendix to the report. The report provides background information about the history of anti-Semitism in each of the countries studied, along with recent statistics concerning reported anti-Semitic incidents in each country. The report does not compare how significant an issue anti-Semitism is in these participating States; rather, it presents an overall pattern of evidence to identify a range of key challenges with at least some relevance for teaching about and addressing anti-Semitism in classroom contexts across the OSCE region as a whole, and thus provides the basis for recommendations that could inform the development of teacher resources to meet those challenges in any OSCE participating State, not just the ones studied for this report. The research has made clear that, while the incidence, frequency and forms of anti-Semitism may vary over time, it remains a reality in OSCE participating States. However, there is relatively little published research on anti-Semitism among young people as such, and even less that is specifically focused on teaching about anti-Semitism and/or addressing it in classroom contexts. Therefore, the primary research that informs this report makes a clear contribution to understanding anti-Semitism as it currently exists in a number of OSCE countries, albeit subject to certain limitations in terms of methodology, which are noted in the report’s appendices.
Abstract: A kutatás az Eötvös Loránd Tudományegyetem (ELTE) Szociálpszichológia Tanszékének vezetésével, a Social Development Institute és a Political Capital részvételével, a Foundation „Remembrance, Responsibility, and Future” (EVZ Alapítvány) támogatásával valósult meg 2017-ben. A projekt három célt kívánt elérni: 1) beazonosítani a romaellenesség és az antiszemitizmus sajátos, a társadalmi, politikai, gazdasági és pszichológiai tényezők által kiváltott mechanizmusait; 2) kiértékelni az előítéletek csökkentését célzó projekteket (intervenciókat); valamint 3) javaslatokat megfogalmazni a romaellenességgel és az antiszemitizmussal szembeni hatékony fellépéssel kapcsolatban. A projekt során a résztvevő szervezetek meta-analízist készítettek az antiszemitizmussal és romaellenességgel kapcsolatos már publikált vagy a jövőben megjelenő munkák alapján, feldolgozták a rendelkezésre álló nemzetközi adatbázisokat, valamint értékelték a létező projekteket, intervenciókat. Sor került továbbá egy online kérdőíves felmérésre is, hogy teszteljük a cigányellenességet és antiszemitizmust magyarázó változók közti kapcsolatokat.
Abstract: Stereotypy o Romech a Židech v české společnosti. Jaké jsou a jak s nimi pracovat?
Jak funguje vzdělávání proti předsudkům v českých školách a jaké jsou příklady dobré praxe?
Tým ze Sociologického ústavu Akademie věd na datech z posledních let ukázal, jak jsou v české společnosti rozšířené stereotypy o Romech a Židech. Jedním ze zjištění je, že menší předsudky vůči Romům mají lidé, kteří se s nějakými Romy osobně znají.
Škola je jedním z nejdůležitějších míst, kde je možné pozitivně ovlivnit postoje mladých lidí. Tým Ústavu pro studium totalitních režimů se proto ptal učitelů a lektorů, jaké jsou jejich zkušenosti se vzděláváním k toleranci. Nabízíme doporučení, jak pomoci školám efektivně oslabovat předsudky.
Zjistili jsme, že předpokladem úspěchu je spolupráce celé školy. Další úspěšnou strategií je podpora setkávání žáků z různých sociálních skupin. Je rovněž třeba podporovat vzdělávání učitelů tak, aby dokázali ve třídě zvládat debatu o kontroverzních tématech.
Výsledky výzkumu jsme shrnuli do závěrečné zprávy, v níž najdete:
Kvalitativní i kvantitativní shrnutí současné praxe vzdělávání pro toleranci, realizovaných programů a jejich podpory.
Naše doporučení pro donory, jak efektivněji nastavit projektovou podporu, a pro školy a pedagogy, jak s předsudky ve škole lépe pracovat.
Rozsáhlou studii o postojích české společnosti vůči Romům a Židům.
Abstract: JPR has been conducting research on Jews in Britain for many years, allowing us to explore trends in Jewish life over time. This study takes four major datasets, spanning close to quarter of a century, to investigate an important and challenging question: is there a negative correlation between high academic achievement and Jewish community engagement? Or, more simply, are the most academically qualified Jews turning away from Jewish communal life?
The answer appears to be yes. It demonstrates that:
• Jews with postgraduate qualifications are, on average, the least engaged members of the Jewish community;
• The gap in levels of Jewish communal engagement between postgraduates and others is particularly substantial in areas such as synagogue membership, outmarriage, charitable priorities and support for Israeli government policy
• Highly educated Jews are about half as likely as non-graduates to see their fellow Jews as a source of natural support, or to express concern about Jewish continuity.
However, high academic achievers are more likely than others to cite positive traits and values (such as fairness, respect, dislike of prejudice, love of learning) as examples of how they feel their Jewishness has affected them.
The report author, Professor Stephen H. Miller OBE, one of the leading experts in the social scientific study of British Jews and senior adviser to JPR’s research team, also notes that the drop in Jewish engagement seen in highly educated Jews can be largely attributed to their more critical evaluation of the Jewish community, rather than any weakness in their personal identity as Jews.
So, in short, the fundamental message of this study is a challenging one for Jews of all types. It indicates that the most academically qualified Jews are turning away from organised Jewish life in unusually high numbers, because the types of Jewishness they find there fail to resonate with the ways in which they understand their own Jewish identities.
It leaves us with at least two critical questions: (i) is academia a detrimental environment for Jews, teaching them to think in ways that implicitly undermine their links with Jewish life (or, viewed from an alternative perspective, is academia a positive environment for Jews, helping to free them from the limitations imposed by Judaism and to think more openly?); and (ii) is Jewish communal life insufficiently rigorous in its thinking to attract the most thoughtful and qualified (or, again, viewed differently, an intellectually rich environment that rightly differs from the academy and challenges its modes of thinking by offering an alternative model)?
Abstract: This study of the intersections of media and musical transmission spotlights the activities of Sephardic Jewish synagogue prayer leaders in Belgrade, Serbia. The essay traces the reconstruction of Jewish synagogue singing in the past 50 years and outlines motivations for utilising media as an addition to, or replacement for, person-to-person transmission. Music, as a crucial element of weekly synagogue services, played a significant role in the reconstruction of observance. By tracing the narrative of reconstruction, I demonstrate that the meeting of music and media is a dynamic nexus situated within social experience. It was not until the 1970s that a small group of people in Belgrade began a process of reconstructing religious Jewish observance after the near-extermination of local Jewish life between 1941 and 1942. From that time until the present, prayer leaders altered methods of musical transmission as a response to shifting political circumstances. By choice or necessity, print, audio and Internet-based media now play essential roles in teaching and learning Jewish synagogue singing in Belgrade and media-based methods of transmission have transcended person-to-person learning. Over the course of this narrative, I describe both how musicians perceive certain methods of learning as aids or hindrances, and those musical changes that resulted from transition in method.
Abstract: In May 2007 JPR launched Jews in Britain: A Snapshot from the 2001 Census, which was given extensive coverage in the national and international media and the Jewish press. It laid bare the complexity of the Jewish population and demolished several popular myths: ‘the Jewish nuclear family, the homogenous Jewish household, the Jewish housewife, the married Jewish couple or the universally successful and prosperous citizen.’
Over 120 pages long, the report covers a wide range of subjects, including the nature of Jewish partnerships, intermarriage, living standards, social inequality, ethnicity, educational standards and many other demographic issues. ‘Our understanding of the British Jewish population has been revolutionized’, concluded the authors of JPR's comprehensive analysis of the data on Jews derived from answers to the first ever voluntary question on religion in the 2001 Census. ‘The results have been truly fascinating and mould-breaking.’ A debate has now been started which, JPR hopes, will provoke an extensive and much-needed examination into the nature of the Jewish community in Britain and its future needs.
Abstract: This investigation into the teaching of multiculturalism in Jewish schools sets out to study the approach of senior management and governors in regard to multicultural education, how this is treated in school prospectuses, and its impact upon, and the views of, children attending Jewish day schools. The report - which represents an initial investigation into the issues, rather than a comprehensive survey of all Jewish day schools - reveals great diversity. Some schools are treating multiculturalism with seriousness and provide models of good practice, while others consider it to be low down on their list of priorities. The report reveals the pressure that state schools are under because of the national curriculum and, following on from this, the unwillingness of some to undertake (as they see it) additional teaching requirements. This is especially relevant given the limited amount of dedicated time that many Jewish schools have for Judaic subjects (which can be as little as two hours a week). The report also reveals general misunderstandings about what the term 'multiculturalism' actually means and, therefore, how it should be taught in the classroom.
