Abstract: The Educating Against Prejudice report by social psychologists at the University of Kent presents data on nearly 3,000 school pupils – before starting the Anne Frank Trust programme, after completing it, and again a year later.
83.8% of the young people progress in their knowledge of prejudice, and this increased knowledge drives a significant improvement in their social attitudes.
· 87.6% become more positive towards people from at least one of 12 social groups – Black, Christian, disabled, female, Gypsy Roma Traveller, Jewish, LGBTQ, male, Muslim, old, refugee and white.
· The greatest progress is towards Jewish people, with 59.8% of the young people becoming more positive. Among Muslim young people, the proportion making pro-Jewish progress is even higher – at 65.7%.
· 58% of young people retain their improved attitudes 12 to 18 months later. The long-term progress in attitudes towards Jews is 55% higher in locations where reports of antisemitism are above average.
Topics: Antisemitism, Antisemitism: Education against, Main Topic: Antisemitism, Schools: Non-Jewish, Schools: Primary / Elementary, Schools: Seconday / High Schools, Jewish Pupils, Jewish Children In Mainstream Schools, Jewish Perceptions of Antisemitism, Teaching and Pedagogy, Universities / Higher Education
Abstract: Malmö stad har under hösten 2020 undersökt förekomsten av antisemitism och förutsättningarna för judiskt liv i Malmös förskolor, skolor, gymnasier och vuxenutbildning. Resultatet presenteras nu i en rapport tillsammans med en forskningsöversikt och förslag på åtgärder framåt. Undersökningen och rapporten är en del av Malmö stad och Judiska Församlingen Malmös samverkansöverenskommelse.
Rapporten handlar om att motarbeta antisemitism och stärka förutsättningarna för judiskt liv i Malmös förskolor, skolor, gymnasier och vuxenutbildning. Studien består av intervjuer med skolpersonal och judiska barn och unga i Malmö, vilket kompletteras med en skolpersonalenkät utförd i några av Malmös grundskolor och gymnasier, samt en forskningsöversikt.
- Antisemitismen i Malmö är ett verkligt problem med tydliga offer, men frågan är mer mångbottnad än vad den ibland beskrivs som. Målsättningen med det här arbetet är att, utifrån kunskap och forskning, identifiera problem och behov i Malmös skolor för att skapa förutsättningar för att arbeta systematiskt med dessa frågor i utbildningen, säger Mirjam Katzin, samordnare för arbetet mot antisemitism och författare till rapporten.
Resultatet visar att det ofta saknas tillräckliga förutsättningar och förkunskaper hos skolpersonal för att arbeta mot antisemitism. För att förebygga rasism och antisemitism är en ökad kunskapsnivå central. Detta gäller i första hand lärare och annan skolpersonal och i andra hand eleverna. Slutsatsen är att det behövs kunskap och utbildning i demokrati, rättigheter, antirasism och specifikt frågor om antisemitism, konspirationsteorier, Israel/Palestina och de nationella minoriteterna.
Abstract: This philosophy addresses the complex educational issues arising in
Anglo-Jewish education catering for a community which is rooted in two
cultures: the Jewish-Orthodox and the Western-liberal, a community that
incorporates all aspects of Western culture that do not conflict with Jewish law
or its value system.
Underpinned by diverse ontologies and epistemologies these cultures
differ in many aspects, most significantly for educators, in their value systems
and therefore in the hermeneutic understanding of the "excellences" to be
designated as ultimate and proximate aims for the education. Whereas the
liberal Western culture endorses anti-authoritarian, individual autonomy, the
Jewish thesis endorses such only in areas for which Jewish law has not
legislated. For all other, free choices are to be exercised against the divinely
commanded value system.
The National Curriculum, through which secular subjects are delivered, and
Judaism both require holism in education. In both, all knowledge is to serve
also as a vehicle for pupils' overall personal and social growth: the
cognitive/intellectual, ethical, spiritual and physical. Since holism necessarily
has to be governed by an overall organic quality of wholeness, in which all the
educational aims permeate every area of education, it is axiomatic that
contradictions in the aims cannot be accommodated within any specific
educational structure.
This unitary philosophy responds to the requirements of holism by
establishing an educational structure which, in itself, is free of conflict. This is
achievable due to the liberal National Curriculum's acceptance, qua being
liberal, of non-public values to overlay the statutory political ones in the entire
school's curriculum — which, for Jewish education is the Halakhic value system.
A conflict-free philosophy, however, does not guarantee conflict-free
development of pupils who live their lives within both the Jewish thesis and the
all pervasive, multi-media imposed Western culture. The unitary philosophy
sets out strategies for dealing with these conflicts within carefully structured programmes.
Abstract: This article explores the formational provision within a faith community when faith schooling ends at the primary stage. A case study, part of a larger multi‐faith study, examined the Jewish community in the greater Glasgow area—a small, and shrinking, community with a long history of relatively peaceful integration but increasingly pressurised by secularisation, assimilation and emigration. There is a well‐attended Jewish primary school, but no secondary school. A range of approaches to youth formation and education for children of secondary age has evolved—approaches linked to a variety of conceptions of Jewish identity. The aim, ultimately, is to include all Jewish children, no matter how they construct their Jewish identity, in the community.
