This background material is supported by essays by Poles who have been active in the changes that have taken place in Poland since 1989. A young Jewish-Polish man gives insight into what it is like to grow up in contemporary Poland, and a Jewish-Polish woman who was musical director and conductor of the Jewish choir, Tslil, gives her view of learning through the arts. Essays by Polish scholars active in Holocaust education and curriculum design give past, present and future perspectives of learning about Jewish history and culture.
Culture, Identity and Stereotypes
The Historical Context
Jewish Student NGOs in Present-Day Poland (1999–2013): Being Here by Piotr Goldstein
Jewish Studies and Holocaust Education at Polish Universities
The Center for Holocaust Studies at the Jagiellonian University in Kraków: Studies, Research, Remembrance by Jolanta Ambrosewicz-Jacobs, Elisabeth Büttner and Katarzyna Suszkiewicz
Holocaust Education in Polish Public Schools
The Legacy of the Holocaust in Poland and Its Educational Dimension by Piotr Trojański
NGOs and Their Role in Holocaust Education and Jewish Studies
Memory, Non-Memory and Post-Memory of the Holocaust: Coming Out of Amnesia in Post-Communist Poland? by Jolanta Ambrosewicz-Jacobs
Museums: Their Role in Holocaust Education and Jewish Studies
The Role of the Arts in Holocaust Education and Jewish Studies
Teaching About the Holocaust through Music by Izabella Goldstein
Jewish Culture Festivals in Poland
The Limmud mission, which emphasizes learning, diversity and community, has proven to be a compelling set of values. These values are central to international groups. Studies have shown that Limmud participants are highly likely to travel internationally and recognize that they are part of a global community. However, this is not enough. The question that needs to be addressed entails how being a member of an international community can help us strengthen the Jewish people.
Впервые воедино собраны материалы восьми исследований, проведенных авторами в течение последних десяти лет, и большая часть полученных данных публикуется впервые. Это позволяет получить доступ к беспрецедентно большому массиву информации и проанализировать исследовательские вопросы более углубленно, чем это когда-либо делалось прежде.
Книга может представлять интерес для социологов, этнологов, антропологов, культурологов и специалистов по иудаике, а также для широкого круга читателей, интересующихся современными проблемами еврейства
The study focuses on Limmud volunteers and draws on a survey of ten Limmud volunteer communities in eight countries - UK, USA, South Africa, Bulgaria, Hungary, Germany, Israel and Argentina - together with focus groups conducted with Limmud volunteers from around the world.
The findings provide clear evidence that Limmud advances the majority of its volunteers on their Jewish journeys, and for a significant proportion it takes them ‘further’ towards greater interest in and commitment to Jewish life.
Limmud’s principle impact on its volunteers lies in making new friends and contacts, encountering different kinds of Jews and enhancing a sense of connection to the Jewish people. For many Limmud volunteers, their experience has increased their Jewish
knowledge, their leadership skills and their involvement in the wider Jewish community. Involvement in Limmud therefore enhances both the desire to take further steps on their Jewish journeys, and the tools for doing so.
Limmud impacts equally on Jews regardless of denominationand religious practice. The younger the volunteers and the less committed they are when they begin their Limmud journeys, the further Limmud takes them. Those with more senior levels of involvement in Limmud report higher levels of impact on their Jewish journeys than other volunteers, as do those who had received a subsidy or training from Limmud.
Limmud volunteers often have difficult experiences and risk burnout and
exhaustion. While volunteers generally view the gains as worth the cost, Limmud
needs to pay attention to this issue and provide further support.
the Jewish community since 1990. Yet, this article also posits that non-Jewish Germans too have
changed substantially due to immigration and new generational views on the legacy of the Holocaust.
As such, Jewish Studies has to communicate the history of the German Jewry to Jews and
Gentiles mostly unfamiliar with its rich legacy. It needs to comment on Holocaust memorialization
to educate new generations of Gentiles as well as Jewish immigrants, for whom the end of
the Cold War bears more significance than the Holocaust. Finally, it needs to be part of new conversations
between Christians and Jews that also includes the large Muslim minority in Germany.
While the changing audiences in Germany dictate a focus on Jews in Germany, Jewish Studies
also needs to embrace a more European perspective reflective of the more comparative and transdisciplinary
scholarship abroad. Despite the significant growth of Jewish Studies in Germany over
the last two decades, these challenges call for even greater efforts.
learning of Hebrew. Indeed, prominent figures in the UK Jewish establishment have
singled out the teaching of Ivrit (Modern Hebrew) in Jewish day schools as in need of
improvement. Former Chief Rabbi Lord Sacks argues that whilst children are undoubtedly
better educated Jewishly now than in the past, many challenges remain.
I contend that the physical separation between the Jewish Studies and the Hebrew
departments in Jewish day schools does a disservice to both by shutting the door to
crucial teaching and learning opportunities of Hebrew. I recommend that Jewish day
schools should be working towards breaking down these ‘barriers’. In the present
research, I address this issue from the perspective of my own interest, namely Hebrew
pedagogy. My research investigates the extent to which creating connections between
Biblical Hebrew and Modern Hebrew can enhance the teaching and learning of Hebrew in
Jewish day schools.
I employ an Action Research methodology within the context of a case study using
elements of Appreciative Inquiry and written through the lens of Autoethnography. From a
theoretical perspective, I draw on research regarding second and foreign language
acquisition and suggest that Ivrit cannot be separated from its religious, cultural and
historic framework. That is, while Hebrew is taught in the United Kingdom as a Modern
Foreign Language, I propose that we are in fact teaching a cultural language. This term
more aptly describes a modern living language bound up in a particular religion, culture
and time, as is Ivrit. Using the Hebrew root letters as the route to link Biblical and Modern
Hebrew, my research demonstrates that this integration can enhance the teaching and
learning of both. My case study shows that schools and teachers who choose to integrate
Biblical and Modern Hebrew can successfully embrace educational change, a process
which will require them to confront their belief systems as well as accepting new teaching
approaches and materials.
The Hebrew language has evolved, survived and thrived over the millennia and for me it is
the essence of Jewish survival.
This book examines the nuances of faith in school settings and draws on a case study of Jewish and Muslim faith schools. The authors show how these institutions play a role in sustaining their own religious heritage while also engaging with, and providing a place of safety from, the wider community. It sets this case study approach within an historical perspective on faith schools and their relationship with the state in the UK and Europe, and gives an overview of key debates on faith schools. Finally, it examines practical curricula suggestions that all schools can adopt to develop skills around tolerance and engagement to prepare students to live and lead in a diverse 21st century. The book conveys:
• the experiences of some Jewish and Muslim schools within England gathered from one-to-one interviews with teachers, parents, and community representatives, and from focus groups with children;
• a more detailed understanding of Jewish and Muslim concepts of community;
• perceptions of anti-Semitism and Islamophobia;
• alternatives for preparing children with the skills and knowledge needed in the 21st century; and
• the implications for policy and practice in faith schools and those not characterized by a religious ethos or affiliation.
This publication is for school leaders, teachers, teacher trainers, students, and parents. It will also interest government and non-government bodies relating to race relations and education
- See more at: https://www.ucl-ioe-press.com/books/faith-in-education/reaching-in-reaching-out/#sthash.l7da6c8n.dpuf
relations, and group identities within the private schools operated by the
francophone Jewish communities of Brussels, Paris, and Geneva.1 A school’s
organizational structure and balance of power reflect its identity and its
conceptual world. That is, its organizational structure reflects the forces operating
within the school system, the power wielded by various actors, and the
relationships existing between the system and the actors. A school’s balance
of power is thus a practical manifestation of its inherent political inclination
and identity. The main concern in this article is to analyze the ways in which
the structural organization of the school influences the allocation of power
and the school’s identity, and how this identity affects structural aspects of the
the sociocultural construct of human nature. Regarded as a construct whose form
and content is intrinsically connected to economic, historic and sociocultural factors,
the thesis attempts to explain how specific circumstances have caused the orthodox
Jewish community of Gateshead to re-negotiate and crystallize the concept of
human nature in their quest to live ethical and moral lives. In the last fifty years
this community has become known as a prominent centre for higher rabbinical
studies and attracts students from all over the world. Apart from its high
intellectual standards it has also gained a reputation as harbouring members who
are devoted to inter-personal ethics. The contention of this thesis is that the
community's level of compliance to such behaviours requires an awareness and a
well-defined notion of one's "inner" self and its various components that govern the
process of moral and ethical conduct.
Underpinning a wide range of sociocultural activities the thesis deals in particular
with the way in which ideas of human nature are inherent to the content and form
of indigenous educational theory. The process of child-rearing not only ensures the
reproduction of competent sociocultural members, it also aids the child in acquiring
an understanding of its "inner" self. The latter is in Gateshead defined as the locus
of personal and individual responsibility and is consequently vital in making the child
aware of its potentiality for moral conduct.
By carefully analyzing mother-child interactions it is revealed how the structure and
content of these interactions are organized by and expressive of inherent ideas
concerning the concept of human nature. Through active participation in these
interaction sequences the child is provided with an opportunity to construct and
acquire an understanding of itself as a moral agent.
This book explains the radical reconfiguring of Jewish education in England in historical and sociocultural terms. It explores the transformations that took place in every aspect of Jewish education: curriculum, religious/ideological orientation, school format (afternoon classes vs day schools), funding (private vs state), and more. The author shows that this dramatic transition directly reflects both changes in the socioeconomic profile and self-identity of Anglo-Jewry as well as demographic and cultural changes in British society in general. Tracking the shift from integration to separation, this book maps the effect of competing societal, personal and communal agendas, pedagogic paradigms, and pragmatic constraints on the rise of the Jewish day school in England.