Abstract: Анализируются проблемы изучения современного иврита в Российской Федерации. В частности, отмечается, что иврит — язык, изучение которого еще совсем недавно было запрещено или, по крайней мере, весьма ограничено, в настоящее время изучается на всех образовательных уровнях и в самых разнообразных форматах. Иврит преподают на различных языковых курсах, в том числе при разных еврейских организациях, а в последние годы появляется все больше курсов и частных групп, предлагающих пользующуюся все большим спросом услугу изучения иврита в онлайн-формате. В целом, за последние 30 лет в России создана собственная школа преподавания иврита, осуществляется активная научная деятельность, проводятся международные конференции, издается собственный журнал.
Abstract: This dissertation is an ethnography of children and young people growing up Jewish in Luxembourg. It focuses on the students of a Talmud Torah class in a Liberal synagogue that, in recent years, has drawn increasing numbers of highly mobile, multilingual families from around the world. As these students learn how to be Jewish and carry on Jewish tradition, they simultaneously explore what it means to be modern and to be modern Jews. This process pushes them to confront a series of ambiguities and apparent paradoxes across the contexts of their everyday lives – in Talmud Torah, at home, and at school. Based on 31 months of fieldwork, this dissertation reveals the nuanced semiotic ideologies and competing visions of modernity that become visible through the lens of the students' Talmud Torah learning, including learning to read Hebrew, engaging with religious texts, and participating in ritual performance, and their school experiences. The students grapple with, navigate, and position themselves in relation to these different 'projects of modernity' as they work to make sense of and bring together the aims of Jewish continuity and liberal modernity and all that these entail. By exploring these processes, this dissertation aims to participate in the anthropological conversation about 'modernities' and 'the modern' as a project that is both embracing of the liberal, the secular, and inclusivity and can be powerfully normative, constraining, and exclusionary, and to encourage us as anthropologists and teachers to think about how we might leave open the possibility for nuance and alternative attachments, desires, goals, mobilities, and ways of being in the classroom and beyond.
Abstract: The number of Jewish pupils enrolled in Jewish schools has been climbing consistently for several decades and has increased significantly since the mid-1990s. This rise, described in previous JPR Jewish schools bulletins, has taken place in both the ‘mainstream’ and the ‘strictly Orthodox’ sectors. However, JPR’s new schools bulletin reports that, while the number of registered pupils in 2021/21 shows an overall increase of 1,612 pupils on three years previously, the growth rate has moderated in recent years, nearly flattening within the mainstream sector.
“These new findings are already playing an important role in helping community leaders to plan the future of Jewish education in this country”, says Dr Jonathan Boyd, Executive Director of JPR. “The clear slowdown in growth in the mainstream sector, particularly at primary level, urgently needs to be understood to ensure that all Jewish children who wish to be educated within the Jewish school system can continue to be offered that opportunity.”
Some of the key findings in this report:
35,825 Jewish pupils were studying in 133 Jewish schools in the academic year 2020/21. This represents an increase of 1,612 pupils, or 4.7%, since 2017/18.
60% of Jewish pupils in Jewish schools are in strictly Orthodox schools; 40% are in non-strictly Orthodox or ‘mainstream’ Jewish schools, a slight shift from 58% to 42% three years previously.
Almost three-quarters of all Jewish pupils in Jewish schools are in schools in Greater London or South Hertfordshire (73.3%) – a drop from 74.6% in the 2017/18 academic year that is influenced by a shift towards Manchester (27% to 29%) and away from London (67% to 65%) in the strictly Orthodox sector.
The geographical distinction between London and elsewhere is most pronounced in the mainstream Jewish sector, where 86% attend schools in London or the surrounding area.
Overall, there has been growth in the numbers of both primary and secondary school pupils since 2017/18, but this conceals a fall in primary pupil numbers for the mainstream Jewish sector over the last two academic years.
Abstract: Dans la brochure informative qu’elle fait publier lors de son ouverture en 1935, l’école Maïmonide affirme vouloir faire de ses élèves des adultes « conscients de leurs doubles devoirs envers le judaïsme dont ils sont les héritiers, envers la France dont ils seront les citoyens dévoués ». Le premier lycée juif français s’est donc donné pour objectif de former une élite communautaire qui puisse mener une vie citoyenne et professionnelle épanouie en France tout en assurant la relève de la vie juive dans le pays. De fait, parmi les valeurs juives transmises en son sein, le sionisme a toujours tenu une place de premier plan. Comment expliquer qu’un établissement scolaire se donnant pour mission principale d’assurer la pérennité d’une vie juive en France accorde une telle importance au sionisme ? En analysant les différentes manières dont le sionisme a été interprété et mis en pratique dans le cadre de l’école Maïmonide, cet article propose de montrer comment, au fil des générations, l’établissement n’a cessé de concilier son attachement au sionisme avec la volonté d’œuvrer pour l’essor du judaïsme en France. Cette analyse permettra de revenir sur l’histoire de ce premier lycée juif français qui, bien qu’évoqué dans de nombreux travaux portant sur l’histoire de l’éducation juive en France, n’a jusqu’ici fait l’objet d’aucune une étude spécifique. Plusieurs historiens ont signalé l’absence d’archives conservées par le lycée Maïmonide pour expliquer cet angle mort historiographique. Pour remédier à ce manque, cet article s’appuiera sur des sources provenant de divers fonds d’archives institutionnels et privés, sur la presse communautaire et sur une cinquantaine d’entretiens, menés entre 2016 et 2020 en région parisienne et en Israël, avec d’anciens élèves et professeurs de l’établissement scolair…
Abstract: In liberal democracies, fundamental rights and freedoms can conflict, and if they do, it is not always clear which right the state should prioritize. Should the right of parents to choose education in line with their own convictions prevail, or should the right of children to be prepared for a future life in a liberal democratic society be given more moral weight? While the former might lead to establishing and subsidizing orthodox religious schools, the latter implies “liberal”, “autonomy-facilitating” education. In order to make this tension concrete, we focus on a case study of an ultra-orthodox Jewish (Haredi) school in Flanders (Belgium), where “controversial issues” are excluded from the curriculum and where education is not fully in line with the core principles of “liberal education”. Subsequently, we explore the legal educational context in liberal democracies, with a particular focus on the freedom of religion and education. Then, we scrutinize several arguments for or against ultra-orthodox faith-based schools. We conclude that there are no convincing arguments for state support for these kinds of schools and that the recent Flemish policy of homeschooling might be a reasonable alternative, wherein a balance is found between children’s rights and parental rights
Abstract: Paideia - the European Institute for Jewish Studies in Sweden was created in 2000 as an academic and applied institute of excellence, with the mandate of working for the rebuilding of Jewish life and culture in Europe, and educating for active minority citizenship. It does this through offering an intensive one-year educational program in Jewish Studies directed at future leaders of Jewish life and inter-cultural work. Each year 20-25 participants attend the program, from both Jewish and non-Jewish backgrounds and a variety of European countries. In addition to the one-year Jewish Studies Program, Paideia has also developed activities for its graduates including alumni conferences, educational weekends and Project-Incubator, a two-week summer program to support projects and social innovation across Europe. Project-Incubator was introduced as a follow-up program for alumni, but has expanded its target group beyond graduates. Since its introduction in 2006, the program has developed over 100 different projects. After several years of activity, Paideia decided to conduct an evaluation study to provide a systematic overview of the program's contributions and achievements, and identify unmet needs. The evaluation comprised a follow-up study of all graduates from 2002-2009. This reportpresents the findings of that study. The study findings showed that graduates view the Paideia program as very successful and feel that it contributed to them to a great extent. It was found that all graduates continue to be involved in Jewish activities in their countries of residence. Most report that the program has had an important impact on their professional-life career, on their pursuit of Jewish Studies and on their involvement in Jewish community activities.
Topics: Educational Tours, Israel Tours, Main Topic: Education, Jewish Education, Jewish Identity, Israel Attachment, Israel Education, Israel Experience, Teenagers, Youth, Interviews
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: Emma was born in 1956. Her parents survived the Holocaust with the help of false documents and their Slavic appearance – goes the family legend. Emma was brought up by her parents, according to communist principles. She is already 17 when she first learns from her aunt that she is Jewish. She meets her husband, Ben, a Nigerian, in 1976, and they leave for Nigeria. A year later Emma returns alone, pregnant, and from then on, her relationship with Ben is almost completely cut off. In 1990, Emma sends her child to a Jewish school. The analysis of the narrative interview reveals that for Emma, the meaning of choosing a stranger from a different culture was to get rid of a stigma. The presence of the colored child born from the relationship comforts her – if she manages to hide the Jewishness of the child, this covers her Jewishness as well. Along with this, she seems to be trying to protect her son from her identity problem: the color of his skin gives clear evidence of who he is and where he comes from. A decade later, she changes her strategy: now she wants the hidden stigma to be revealed and seen. And once more she uses her son to achieve this: if her son attends a Jewish school, he becomes Jewish. And if he is Jewish, that means that she too is Jewish.
Abstract: Jewish social justice education is an active and growing field of practice, encompassing a diverse range of agendas and practices: teaching Jewish texts and values around issues of refugees, human rights and environmental justice; organising members of the Jewish community to oppose the occupation of the Palestinian territories and support the Israeli Left; advancing gender equality and LGBT+ inclusion within the community through informal education and training; engaging Jewish students in volunteer service-learning projects to alleviate poverty in the developing world; building inter-faith coalitions to work on local agendas such as housing, crime and healthcare; encouraging a culture of charitable giving and volunteering among Jewish young people; and mobilising Jews in the national and international political arenas around issues such as gun violence, climate change, immigration, hate crime and antisemitism. Yet Jewish social justice education remains an under-researched and under-theorised phenomenon. This theoretical lacuna has practical implications for the thousands of educators and activists across the world who are attempting to achieve social justice ends through the medium of Jewish education but have no well thought-out rationale as to what this might mean and, consequently, cannot know if it has any chance of success. This thesis explores possible theoretical foundations for Jewish social justice education by creating a hermeneutical dialogue between Freirean critical pedagogy, Catholic models of social justice education, Jewish social justice literature and interviews with thinkers and practitioners who consider themselves to be part of the Jewish social justice education enterprise. After drawing out and analysing the philosophical, political and educational themes that emerge from this dialogue, I propose three possible directions a coherent normative theory of Jewish social justice education could take: ‘Jewish politics in a renewed public sphere’, ‘Jewish education for relational community building’ and ‘Jewish critical pedagogy for cultural emancipation’.
