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Journal articles on the topic 'Jewish religious schools'
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1
Ben-Moshe, Danny, and Anna Halafoff. "Antisemitism and Jewish Children and Youth in Australia’s Capital Territory Schools." Social Inclusion 2, no. 2 (August 20, 2014): 47–56. http://dx.doi.org/10.17645/si.v2i2.166.
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Issues pertaining to religion and Australian schools have generated a significant amount of controversy and scholarly attention in recent years, and much of the attention in the religion and schools debate has focused on Muslim and non-religious children’s experiences (Erebus International, 2006; Halafoff, 2013). This article, by contrast, explores the manifestations of antisemitism as experienced by Jewish children and youth in Canberra schools. It considers the characteristics of antisemitism; when and why it occurs; its impact on the Jewish children and young people; and also the responses to it by them, the schools and the Jewish community. Based on focus groups with the Jewish students and their parents, the study reveals that antisemitism is common in Canberra schools, as almost all Jewish children and youth in this study have experienced it. The findings from this study suggest that there is a need for more anti-racism education. Specifically there is an urgent need for educational intervention about antisemitism, alongside education about religions and beliefs in general, to counter antisemitism more effectively and religious discrimination more broadly in Australian schools.
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RUDA, Oksana. "THE ROLE OF THE «MIZRACHI» POLITICAL PARTY IN THE DEVELOPMENT OF JEWISH PRIVATE SCHOOLING IN INTERWAR POLAND." Ukraine: Cultural Heritage, National Identity, Statehood 33 (2020): 69–80. http://dx.doi.org/10.33402/ukr.2020-33-69-80.
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The activity of the Jewish party «Mizrachi» in the 20s and the 30s of the 20th century, aimed at developing private Jewish schooling with Hebrew as the medium of instruction, is analyzed. In interwar Poland, Jewish students were deprived of the opportunity to receive primary education in public schools in the mother tongue as the medium of instruction, as government officials only partially implemented the Little Treaty of Versailles of 1919. The development of Jewish schooling was also complicated by the Polonization policy, the cultural and linguistic heterogeneity of Poland's Jews. Polish-speaking «szabasówka», who implemented a nationwide program of educating Jewish students in the spirit of loyalty to the government, facilitated their assimilation. That part of the Jewish community, which perceived these schools as an assimilation factor, actively participated in expanding the network of private Jewish schools with Yiddish or Hebrew mediums of instruction. An important part in the development of such religious and national educational institutions took the Mizrachi party, whose program principles combined the Jewish religious tradition with activities aimed at forming a Jewish state in Palestine. The author examines the activities of the Jewish cultural and educational societies «Jabne» and «Micyjon tejce Tora», which were cared for by «Mizrachi». The societies took part in establishing preschools, primary and secondary schools, teachers' seminaries, evening courses, public universities, reading clubs, libraries, and more. Both Judaic and secular subjects were taught in these educational institutions. Paying due attention to the teaching of Hebrew, Jewish literature, and Jewish history in schools helped preserve Jewish students' national identity. Keywords «Mizrachi» political party, Poland, cultural and educational societies, religious and national schools, Hebrew, Yiddish.
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Farah, Daniella. "Jews and Education in Modern Iran: The "Threat of Assimilation" and Changing Educational Landscapes." Jewish Social Studies 28, no. 3 (September 2023): 171–99. http://dx.doi.org/10.2979/jewisocistud.28.3.07.
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Abstract: In the 1960s and 70s, several transnational Jewish organizations—the American Jewish Joint Distribution Committee, the Alliance Israélite Universelle, Ozar Hatorah, and the Jewish Agency—expressed dire concern over the purported assimilation of Jews into Iranian society, claiming that it stemmed from their upward mobility and increasing enrollment in non-Jewish schools. Drawing on previously untapped archival documents, printed materials, and oral histories in Persian, French, Hebrew, and English, I argue that it was mainly foreign Jews, and not Iranian Jews themselves, who feared the specter of assimilation. In fact, Iranian Jewish parents viewed their children's attendance in non-Jewish schools as integral to their economic and social prosperity in a Muslim-majority country. Ultimately, because Iranian Jews were not as preoccupied with assimilation as their non-Iranian coreligionists, I suggest that an examination of assimilation in the Iranian context can help us complicate the importance of this concept in modern Jewish historical scholarship.
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Farah, Daniella. "Jews and Education in Modern Iran: The "Threat of Assimilation" and Changing Educational Landscapes." Jewish Social Studies 28, no. 3 (September 2023): 171–99. http://dx.doi.org/10.2979/jss.2023.a910391.
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Abstract: In the 1960s and 70s, several transnational Jewish organizations—the American Jewish Joint Distribution Committee, the Alliance Israélite Universelle, Ozar Hatorah, and the Jewish Agency—expressed dire concern over the purported assimilation of Jews into Iranian society, claiming that it stemmed from their upward mobility and increasing enrollment in non-Jewish schools. Drawing on previously untapped archival documents, printed materials, and oral histories in Persian, French, Hebrew, and English, I argue that it was mainly foreign Jews, and not Iranian Jews themselves, who feared the specter of assimilation. In fact, Iranian Jewish parents viewed their children's attendance in non-Jewish schools as integral to their economic and social prosperity in a Muslim-majority country. Ultimately, because Iranian Jews were not as preoccupied with assimilation as their non-Iranian coreligionists, I suggest that an examination of assimilation in the Iranian context can help us complicate the importance of this concept in modern Jewish historical scholarship.
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Milovanović, Stevan. "Jewish Religious Schools in Sarajevo until 1941: The Sephardic Yeshiva of Sarajevo (La Yeshiva De Saray) and the Jewish Secondary Theological Seminary in Sarajevo (El Seminario Rabbiniko Saraylisko)." Društvene i humanističke studije (Online) 7, no. 4(21) (December 30, 2022): 187–96. http://dx.doi.org/10.51558/2490-3647.2022.7.4.187.
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In Sarajevo, since the formation of the Jewish religious community, the religious education of children has developed simultaneously. First, four-grade elementary schools, where mostly male children went, came forward. Later in the 17th century, Talmud-Torah secondary school was developed, while Yeshiva was only formed in the second half of the 18th century. Until the establishment of the Belgrade Yeshiva by Rav Yehuda Lerma in 5395 (1635) and the Sarajevo Yeshiva by Rav David Pardo in 5528 (1768), there were no rabbinical schools in the territories of the Western Balkans and neither rabbis. In the Kingdom of Serbs, Croats, and Slovenes, later the Kingdom of Yugoslavia, there was a need for qualified personnel for the religious education of Jewish children and youth according to general laws, in lower and secondary schools. On June 13, 1928, the Jewish Secondary Theological Seminary was opened, which began operating on November 25, 1928. The Seminary operated until 1941, when it was closed on April 6 by Nazzi Germans. The paper aims to present the development of Jewish religious education from the arrival of Sephardim to Sarajevo in the 16th century until 1941. To show the importance of the development of rabbinic and Talmudic studies in Bosnia and Herzegovina, as well as the reputation of Sarajevo's Jewish religious schools in Europe and the world.
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Elish, Barbara. "SHOULD JEWISH SUPPLEMENTARY RELIGIOUS SCHOOLS BE LIKE THE PUBLIC SCHOOLS?" Jewish Education 57, no. 2-4 (June 1989): 45–52. http://dx.doi.org/10.1080/15244118908548031.
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Hildesheimer, Meir. "Religious Education in Response to Changing Times Congregation Adass-Isroel Religious School in Berlin." Zeitschrift für Religions- und Geistesgeschichte 60, no. 2 (2008): 111–30. http://dx.doi.org/10.1163/157007308783876064.
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AbstractDuring the 19th century, various frameworks were established in Germany for the purpose of providing Jewish students with religious education. The article deals primarily with the orthodox Congregation Adass-Isroel Religious School. Established in 1869 in Berlin, the school had a major impact on the development of supplementary religious instruction throughout Germany and served as a model in this area. The school's background, history, basic principles and method of instruction, as well as study subjects (Hebrew, Bible, Talmud, Religious instruction, History) are discussed and compared to corresponding religious schools. Research is based on the school's annual reports, archival material, scholarly literature, memoirs, and newspapers.
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Voignac, Joseph. "Preserving Jewish Identity Without Returning to the Ghetto: A Case Study of the École Maïmonide, France's First Jewish Secondary School, 1935–2022." Journal of Jewish Identities 17, no. 1 (January 2024): 75–97. http://dx.doi.org/10.1353/jji.2024.a918651.
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ABSTRACT: This article analyzes the history of France's first Jewish secondary school: the École Maïmonide, from its founding in Paris in 1935 to the present day. With close to 1,500 pupils today, it has become one of France's largest Jewish schools. Born out of a fear that exclusive reliance on secular French public education could lead to the inexorable erosion of Jewish religious practice and culture in France, the École Maïmonide was designed to provide French Jews with a Jewish alternative to the State's lycées, where pupils could follow a solid Jewish studies program alongside a high-quality general studies syllabus. While such a project implied a degree of separation from mainstream French society, the École Maïmonide's founders remained committed to public education for the majority of Jewish youth and the full integration of their pupils into French society. Analyzing the ways in which these aspirations materialized in the school's day-to-day organization and how the balance between them evolved throughout its history, this case study seeks to further our understanding of the history of Jewish education in France as well as the evolution of the discourse on identity preservation within the French Jewish community.
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RUDA, Oksana. "EDUCATIONAL ISSUE IN THE ACTIVITIES OF JEWISH PARLIAMENTARIANS IN THE LEGISLATIVE SEJM OF THE POLISH STATE (1919–1922)." Contemporary era 8 (2020): 3–18. http://dx.doi.org/10.33402/nd.2020-8-3-18.
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Jewish ambassadors' activities in the Legislative Sejm (1919–1922) aimed at protecting and developing national schooling are analyzed. Emphasis is placed on Jewish deputies defending their voters' educational rights during parliamentary speeches, political debates, submissions, and interpellations. The ambassadors raised such important educational issues as the adoption of educational legislation agreed with national minorities, the development of non-Polish educational institutions of all types, the "utraquisition" and liquidation of minority schooling, and the persecution of Jewish, Ukrainian, Belarusian, and German teachers. There are differences in Jewish ambassadors' views on the interpretation of the place of Jews in Poland, approaches to determine the role of religion in education, the national language, and the medium of instruction in educational institutions (Yiddish, Hebrew, Polish). Such differences partially hindered the consolidated activities of Jews to protect the educational rights of their people. It is noted that some of the parliamentarians supported the development of schools with Hebrew as the medium of instruction, others - Yiddish. At the same time, some advocated for religious schools and the rest for secular ones. Despite the lack of a unified vision of solving the educational issue among Jewish politics, Jewish parliamentarians, getting the support of German deputies and representatives of Polish left-wing political parties, used the parliamentary platform to protect the educational interests of electors. They joined in providing Jews with fundamental rights guaranteed by domestic law and international agreements, as well as in expanding the network of schools with Yiddish, Hebrew, or bilingual instruction.
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Barber, Paul. "State Schools and Religious Authority: Where to Draw the Line?" Ecclesiastical Law Journal 12, no. 2 (April 30, 2010): 224–28. http://dx.doi.org/10.1017/s0956618x10000104.
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In December 2009 the Supreme Court by the narrowest of margins (5 to 4) found against the Governing Body of JFS (formerly called the Jews' Free School) on the basis of direct race discrimination. Consequently, schools run by Jews, Sikhs and any other faiths that happen also to be an ‘ethnic group’ are barred from giving priority to children who are members of that faith. As is well known, the very broad definition of ‘ethnic group’ was set by the House of Lords in Mandla v Dowell-Lee at a time when the protections afforded by the more recent laws against religious discrimination were lacking. The majority in the Supreme Court evidently, and with some justification, considered that this definition was sufficiently settled law that only a legislative, and not a judicial, intervention could alter it. In contrast, those faiths and denominations that avoid falling into the Mandla trap, may continue to give priority to their members in admission to their schools. A number of commentators have confidently predicted that this case does not therefore affect most other schools with a religious character. Such a conclusion may be somewhat hasty. The minority held that this was a case of indirect, rather than direct, discrimination and, as such, potentially subject to justification. Perhaps the most surprising element of the judgment is that, unlike Mumby J at first instance, a majority of the Justices did not find it self-evident that a Jewish school giving priority to Jewish applicants in its admissions policy was a proportionate means of pursuing a legitimate aim.
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Ivanenko, Oksana. "Cultural and Educational Life of Jews in Kyiv Governorate in the 1860s – 1870s." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 26 (November 27, 2017): 225–47. http://dx.doi.org/10.15407/mzu2017.26.225.
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The article deals with cultural and educational life of Jews in Kyiv governorate in the 1869–1870s, primarily with the activities of Jewish public schools and private schools in the context of the Russian Empire’s national policy. The scientific novelty of this paper is due to the introduction into scientific circulation of documents of the Central State Historical Archives of Ukraine (Kyiv). The author focuses on strengthening of state supervision over cultural and educational life of Jews in Kyiv governorate, creation of private educational institutions, Jewish communities’ educational activities, aimed at preserving and intergenerational transmission of Jewish culture’s religious traditions and values. After the suppression of Polish national liberation uprising (1863–1864) by force methods, the next stage of planting the Russian preponderance in the Western and South-Western provinces was the eradication of spiritual influences of "enemy elements", to which along with the Poles Jews were also classified. In the context of implementing the Russification ethno-national policy, state Jewish schools were established as a transitional link between the traditional system of Jews’ primary education and educational institutions of the Russian Empire. Of particular importance is the study of education’s influence on the preservation of Jewish communities’ mode of cultural life, on the one hand, and on their socio-psychological integration into the Christian society, on the other, and of the dynamics of Jewish youth’s educational level. The investigation of Jewish communities’ transformation, their communication with the social environments and state institutions is becoming relevant. In general, owing to the study of the ethnocultural development of Jews in Central and Eastern Europe, it becomes possible to understand the relationship between the processes of assimilation and preservation of original cultural traditions.
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Saiger, Aaron J. "Religious Consumers and Institutional Challenges to American Public Schools: Cases from Jewish Education." Journal of Law, Religion & State 1, no. 2 (2012): 180–214. http://dx.doi.org/10.1163/22124810-00102001.
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The paradigm of American K–12 education is shifting as the institution of local educational polities, each responsible for its own “common schools,” faces competition from programs of school choice. Although charter schools and related reforms are generally studied in terms of quality and equity, the rise of consumer sovereignty as an alternative to political sovereignty as an organizing principle for educational governance has much wider ramifications. Paradigms of choice have already begun dramatically to alter religious education and its relationship to public schooling. Moreover, because these paradigms rely upon consumer preferences and the aggregation of those preferences by markets, the shape of religious activity in state-subsidized schools will be determined increasingly by consumers and producers – parents and schools – rather than by political actors. Government is likely to find its ability to limit and guide religion/school interactions substantially, and increasingly, constrained. In making this argument, this paper draws primarily upon examples from a small but instructive religious sector in American K–12 education, that of Jewish education. It discusses the direct deployment of the charter-school form to provide Jewish education. It then assesses ways in which shifts in the public framing of education from one of politics to one of markets has transformed public school politics in school districts dominated by Orthodox Jews.
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Calvert, Isaac. "Sanctifying Security: Jewish Approaches to Religious Education in Jerusalem." Religions 10, no. 1 (January 1, 2019): 23. http://dx.doi.org/10.3390/rel10010023.
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While Schmitt’s Political Theology paints modern theories of the state as secularized theological concepts, prominent threads of Jewish religious education in 20th century Jerusalem have moved in a different direction, that is, toward the re-sacralization of such secularized theological concepts. Orthodox Jewish schools in Jerusalem, or yeshivot, take an orthopractic approach to religious education as informing all aspects of life, rather than a delimited set of doctrines or beliefs. As such, questions of security fall within the purview Jewish religious education. To look more closely at the relationship between orthodox Jewish religious education, sanctity and security, I spent seven months enrolled as a student-observer in three Jerusalem yeshivot taking daily field notes, conducting interviews, attending classes, and studying related sacred texts. By examining both Jewish sacred texts and ethnographic data from contemporary Jerusalem yeshivot, this article highlights how geo-political ideals of security in modern Jerusalem are being re-sacralized by contemporizing ancient sacred texts and approaching religious education itself as a means of eliciting divine aid in the securitization process for Jewish Jerusalem.
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Perry-Hazan, Lotem. "Religious affiliation, ethnicity, and power in admission policies to Jewish religious schools." Critical Studies in Education 60, no. 1 (August 11, 2016): 73–92. http://dx.doi.org/10.1080/17508487.2016.1214158.
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Zonne-Gätjens, Erna. "Interculturalizing Religious Education—Mission Completed?" Religions 13, no. 7 (July 15, 2022): 653. http://dx.doi.org/10.3390/rel13070653.
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In 1996 the German Länder started the ‘mission’ to interculturalize all subjects, including religious education (RE). Interculturalizing also applies for RE taught in conformity with the oldest model for RE. In so-called ‘confessional RE’ at state schools, it is the Catholic teacher who teaches children of several classes of the same year in one denominational RE group. The Protestant teacher teaches children whose parents ticked off “Protestant RE”. How this model came into existence is displayed in a historical introduction of this chapter. However, a newer model called ‘cooperative RE’ is gaining popularity. In various schools there is ecumenical education by both Catholic and Protestant staff or multireligious education by Jewish, Christian, or Muslim teachers. New publications on this latter model have a focus on organizational matters, but also shed a light on interreligious learning. However, in this chapter the focus is on how intercultural issues are dealt with in the classroom within the first model. After all, confessional RE is still the standard and most common model in Germany. Therefore, this article will focus on Protestant confessional RE that is not organized in cooperation with Islamic, Jewish, or Catholic colleagues.
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Rozenblit, Marsha L. "Creating Jewish Space: German-Jewish Schools in Moravia." Austrian History Yearbook 44 (April 2013): 108–47. http://dx.doi.org/10.1017/s006723781300009x.
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In 1911 malt factory owner Ignatz Briess of Olmütz/Olomouc wrote a memoir to explain the nature of Jewish life in small town Moravia before the Revolution of 1848 to his children and grandchildren. He related that he had attended a German-Jewish Trivialschule, a German-language elementary school run by the Jewish community for Jewish children, in his home town of Prerau/Přerov in the late 1830s and early 1840s. At the school, the children had two to three hours of German subjects every morning; and at the end of every year, the state school inspector, a local priest, examined them on their studies. At the same time, Briess learned Hebrew, Bible, and Talmud in the cheder, the traditional Jewish school, for seven more hours every day. The cheder, he remarked, was just like those in Halbasien, that is, Galicia, or Eastern Europe. Despite his reference to Karl Emil Franzos's negative evaluation of Galician Jewish life, Briess described the chaotic conditions in the cheder positively and with considerable warmth. His father, a grain dealer and manager of a noble estate who had studied at the famous Pressburg yeshiva in Hungary and who read Goethe, Schiller, Shakespeare, Spinoza, Mendelssohn, and Kant in his spare time, made sure that his son received a thorough Jewish education. The memoir, a nostalgic evocation of a vanished world, describes a Jewish community that was deeply pious, enmeshed in the world of Jewish religious tradition yet also influenced by secular, German-language culture, much of it expressed in Jewish terms. At his bar mitzvah in 1846, Briess gave a droschoh (a traditional learned discourse) for which the traditional rabbi helped him prepare, and a “German sermon,” on which he worked with his Trivialschule teacher.
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Baumel, Judith Tydor. ""In perfect faith": Jewish religious commemoration of the Holocaust." Studies in Religion/Sciences Religieuses 30, no. 1 (March 2001): 5–21. http://dx.doi.org/10.1177/000842980103000102.
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This essay analyses the Holocaust-related commemorative practices of three Jewish publics during the past 50 years: the "Centrist," "Ultra-Orthodox" and "Universalist" schools of thought. Each of these groups represents for theologians a major school of belief and practice within contemporary Judaism.
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Weinstein, Sharon Elsant, and Scott J. Goldberg. "Spiritual Influences on Jewish Modern Orthodox Adolescents." Religions 15, no. 4 (April 19, 2024): 509. http://dx.doi.org/10.3390/rel15040509.
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Modern Orthodoxy is a sect of Judaism which aims to combine a high level of commitment to Jewish observance with immersion in modern society. Alumni of Modern Orthodox parochial high schools have varying degrees of commitment towards religion. This study was designed to better understand the factors that lead adolescents towards internalizing traditional Orthodox beliefs. Previous studies on religion in general are lacking in quality and depth, using superficial factors such as church attendance to attest to religious commitment. Studies on Modern Orthodox Jewish teens are limited in quantity, with very few studies published on this population. This study focused on 1341 students from 18 Modern Orthodox high schools in the United States using the JewBALE 2.0 to collect the data. The design evaluated the relationship between spirituality and self-esteem, spiritual struggle, religious homogeny between parents and adolescents, and gender. Factors such as mental health, positive Judaic studies experience, and relationships with Judaic studies teachers were examined as potential mediators. The data indicated that students with high levels of spirituality would also have high levels of self-esteem and religious homogeny with their parents, as well as high levels of agreement with the Orthodox communal norms. Positive relationships with teachers and experiences in Jewish studies classes mediated the otherwise negative relationship between spirituality and disagreement with communal norms. Females were more likely to have high levels of spirituality than males. This study is important for those who want to better understand the factors involved in helping students enrolled in Jewish Modern Orthodox high schools achieve high levels of spirituality.
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Rashi, Tsuriel. "Jewish Ethics Regarding Vaccination." Public Health Ethics 13, no. 2 (July 1, 2020): 215–23. http://dx.doi.org/10.1093/phe/phaa022.
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Abstract In recent years, more and more religious communities have been refusing to vaccinate their children, and in so doing are allowing diseases to spread. These communities justify resistance to vaccination on various religious grounds and make common cause with nonreligious communities who oppose vaccination for their own reasons. Today this situation is reflected primarily in the spread of measles, and vaccine hesitancy was identified by the World Health Organization as 1 of the top 10 global health threats of 2019. The present article presents the religious and ethical arguments for the obligation within Jewish tradition to vaccinate all children. Apart from the obligation on parents to vaccinate their own children, it includes the ethical arguments based on Judaism that call for parents to become organized and force schools to refuse to accept children who have not been vaccinated and demand vaccination of those who have not been inoculated.
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Ostrovskaya, Elena. "Religious Identity of Modern Orthodox and Hasidic Jewry in St. Petersburg." Transcultural Studies 12, no. 1 (November 22, 2016): 159–78. http://dx.doi.org/10.1163/23751606-01201008.
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This article describes the results of field research into religious Jewry of St. Petersburg. I analyze biographies of Modern Orthodox and Hasids of Lubavitcher traditions (or the Chabads as they call themselves), who in the aftermath of the Soviet Union’s disintegration in the 1990s chose observance as their self-identity and lifestyle. The paper is aimed at answering the following questions: how do modern Jewish identities differ from one another among the St.Petersburg observant Jewry raised in non-religious families and Soviet schools? How do they coordinate their collective identity with other Jewish communities around the world? To conceptualize my research, I have used Giddens and Beck’s theories of modernity, while my methodology draws on the use of biography and biographical narrative in ethnographic studies. I argue that individual reflexivity gained new importance for both Modern Orthodox Jews and the Chabads in the post-Soviet religious liberation and the arrival of new religious influences. However, whereas Modern Orthodox Jews emphasize the autonomy of their subject position and stress the meaning of individual dogma, the Chabads foreground the primacy of tradition when reflecting on their identity as religious Jews.
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Sharabi, Moshe, Gilad Cohen-Ynon, and Marina Soskis. "Parental Involvement in the Arab and Jewish Educational Systems." International Education Studies 14, no. 2 (January 27, 2021): 69. http://dx.doi.org/10.5539/ies.v14n2p69.
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To date, no comparison has been made between the Arab and Jewish educational systems regarding parental involvement. This preliminary study examines the perceptions about parental involvement as described by the pedagogic staff and compares the two sectors (Jewish vs. Arab as two ethno-religious groups). Staff members from four elementary schools (two Jewish schools and two Arab schools) were interviewed. The findings indicate that parental involvement in the Arab sector is lower than in the Jewish sector. The Arab parents have more respect and trust towards the school, the principal, and the teachers compared to the Jewish parents. This is reflected by lower involvement of the Arab parents in comparison to the Jewish parents. While Jewish parents who volunteer for parents’ associations use their status to promote their personal interest (their child’s benefit) and less desire to contribute to the school, Arab parents volunteer more to help the principals and teachers to get resources from the Mayor/ Head of the municipal council and less for their own child’s benefit. The depth and the type of parental involvement in the Jewish and the Arab educational systems can be explained by cultural differences, namely an individualistic Jewish society vs. a collectivistic Arab society.
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YASAR, AYSUN. "The Development of the School Trial Islamic Religious Instruction at Bavarian Public Schools." Ta'dib: Jurnal Pendidikan Islam 23, no. 1 (June 14, 2018): 23–33. http://dx.doi.org/10.19109/td.v23i1.1655.
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This paper analyses the formation and development of the school trial Islamic religious instruction at public schools in Bavaria. The Bavarian trial was a pioneer project and was described as the nearest to the guidelines of the German Basic Law 7,3 compared to others. Meanwhile the Bavarian Islamic religious instruction has been tried for nearly 15 years. It has been evaluated positively for years, nevertheless its status of a school trial is ongoing. The school trial Islamic religious instruction in Bavaria fell far short of the expectations. It has neither been introduced nationwide in Bavaria nor received the status of a regular religious instruction according to the Basic Law 7,3 analog to the Jewish or Christian religious instruction. It seems that there’s no political will in Bavaria to accept the existing Islamic associations as a religious community according to the Basic Law 7,3. The unconstitutional status of the Islamic religious instruction will intensify the distrust of the Muslims into the Bavarian state.
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Ipgrave, Julia. "Identity and inter religious understanding in Jewish schools in England." British Journal of Religious Education 38, no. 1 (December 9, 2014): 47–63. http://dx.doi.org/10.1080/01416200.2014.984584.
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Andika, Andika. "ALIRAN-ALIRAN DALAM AGAMA YAHUDI." Abrahamic Religions: Jurnal Studi Agama-Agama 2, no. 1 (March 1, 2022): 52. http://dx.doi.org/10.22373/arj.v2i1.12133.
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Judaism is a part of the Abrahamic religion. Abrahamic religions in their development, such as Judaism experienced divisions, giving rise to new schools of Judaism. New schools of Judaism emerged due to differences in views and opinions among the Jews. This study aims to determine the definition of sects in Judaism along with the emergence factors of each sect in Judaism. Some of the schools in Judaism are beginning with Enlightenment Judaism, Reform Judaism, Orthodox Judaism, Conservative Judaism, and Reconstructionist Judaism. Apart from these sects, Judaism is further divided into several sects, including the paris, saduki, readers, writers, essenes, and fanatics or zealots. Among the schools in Judaism, not only differ in terms of background but also in terms of understanding of the teachings in Judaism. Therefore, it is undeniable that there are differences in religious understanding and practice in Judaism in each sect. This study uses a descriptive method through a qualitative approach with literature study. The result of the discussion in this study is to know the definitions, factors, and schools of Judaism. And this study concludes that the Jewish religion in its development has various kinds of flow
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Rybak, O. A. "The concept of early Hasidism: origins and development." Ukrainian Religious Studies, no. 22 (May 21, 2002): 54–61. http://dx.doi.org/10.32420/2002.22.1337.
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Hasidism is a religious-mystical trend in Judaism that arose in the first half of the eighteenth century. among the Jewish population of Volyn, Podillya and Galicia. The emergence of a new movement in the Orthodox Jewish religion was driven by changes in the socio-economic and political status of Ukrainian Jews during that period. Cossack uprising under the leadership of B. Khmelnitsky 1648 - 1654, Gaidamachchyna and other national disturbances of the XVII - XVIII centuries. greatly undermined the well-being of the Jewish population, led to a deepening of property and social stratification within communities, a weakening of intra-community discipline, a decline in the authority of religion and the prestige of rabbinic science. In Volyn, Podillya and Galicia, most affected by hostilities, the overall cultural level of the people is significantly reduced, Talmudic science is declining, and schools are being closed.
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Trevor, Emma. "Joseph II’s 1782 Edict of Toleration for the Jews of Lower Austria and its Economic and Secular Underpinnings and Effects." Constellations 14, no. 1 (April 1, 2023): 20. http://dx.doi.org/10.29173/cons29501.
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Joseph II’s 1782 Edict of Toleration is an important piece of legislation within Austrian and Jewish history. The Edict was a series of statements issued regarding the inclusion of Jewish citizens into larger towns, marking what was permitted, what was to change, and what was prohibited. Created by Holy Roman Emperor Joseph II, son of the notoriously anti-Jewish Empress Maria Theresia, the legislation was institutionalized in order to make Jewish people more useful economically to the state by granting them access to cities and towns, Christian schools and universities, and by allowing them to set up their own factories. It created secular subjects to achieve economic gains. The Edict can be analyzed for its economic underpinnings and effects, which can be further examined through a micro- and macroscopic lens, as well as viewing the role it had in promoting the toleration and assimilation of Jews. The Edict, despite its failure to achieve its steep economic goals or to fully assimilate Austria’s Jewish community, nonetheless is key to understanding the political, economic, and religious climate of Lower Austria at this time.
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Yitzhaki, Dafna. "Attitudes to Arabic language policies in Israel." Language Problems and Language Planning 35, no. 2 (October 12, 2011): 95–116. http://dx.doi.org/10.1075/lplp.35.2.01yit.
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The paper reports the findings of a survey study which examined attitudes towards a range of language policies for the Arabic language in Israel. Arabic is an official language in Israel as a result of a Mandatory Order (1922) which dictates comprehensive Hebrew-Arabic bilingual conduct by state authorities. In practice, Arabic’s public position in Israel is marginal, and Hebrew is the dominant language in Israeli public spheres. Arabic speakers, a national indigenous minority, and Jewish immigrants from the Former Soviet Union, form the two largest language-minority groups in Israel. The study explored attitudes concerning (1) the use of Arabic in three public domains (government services, public television, and teaching of Arabic in Jewish schools), (2) a Hebrew-Arabic bilingual model, and (3) a multilingual model addressing language minorities in Israel in general. Respondents were 466 university and college students, Jews and Arabs, divided into five subgroups along linguistic, ethnic and religious lines. The main findings indicated (1) a clear hierarchy of language policy domains among all five subgroups, with ‘government services’ being the most favored domain; (2) a tendency among Jewish respondents to favor a multilingual policy over a Hebrew-Arabic bilingual one; and (3) a language minority element (non-native Hebrew speakers), overshadowed by the ethnic-religious (Jewish-Arab) element.
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Dreimane, Jana. "The Paths of Books of Latvian Jews during World War II." Knygotyra 71 (December 19, 2018): 210–35. http://dx.doi.org/10.15388/kn.v71i0.12262.
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[full article, abstract in English; abstract in Lithuanian]
The aim of the research is to find out the influence of the Nazi regime on preservation of historical book collections, which were established in Jewish societies, schools, religious organizations and private houses in Latvia until the first Soviet occupation (1940/1941). At the beginning, libraries of Jewish associations and other institutions were expropriated by the Soviet power, which started the elimination of Jewish books and periodicals published in the independent Republic of Latvia. The massive destruction of Jewish literature collections was carried out by Nazi occupation authorities (1941-1944/45), proclaiming Jews and Judaism as their main “enemies”. However, digitized archives of Nazi organizations (mainly documents of the Reichsleiter Rosenberg Taskforce) shows that a small part of the Latvian Jewish book collections was preserved for research purposes and after the Second World War scattered in different countries. Analysis of archival documents will clarify the Nazi strategy for Latvian Jewish book collections. It will be determined which book values survived the war and what their further fate in the second half of the 1940s was.
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Kókai-Nagy, Viktor. "Die zuverlässigen Schriften bei Josephus in Contra Apionem." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 2 (December 20, 2021): 207–26. http://dx.doi.org/10.24193/subbtref.66.2.11.
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Abstract. The Reliable Sources of Josephus in Contra Apionem. At the beginning of Contra Apionem, Josephus argues for the authenticity and reliability of himself and Jewish historiography. The Scriptures play an important role in this argumentation. In our study, we list the warranty criteria that the author names for the 22 historically authentic books. And we are looking for an answer to the question of whether, on the basis of these criteria, only these 22 books can be truly considered an authentic source of Jewish historiography. Josephus saw himself as a translator and interpreter of historical sources. His sources consist of various writings, including the 22 books. The authenticity and reliability of his interpretation is guaranteed by his ancestry, his knowledge of the Jewish “philosophical” schools, his prophetic abilities, and the constant correction of his work by others. It can be said with a high degree of probability that the 22 books appear as a justification in his argumentation: if the Jews were able to write, preserve, and pass on such documents, then the same accuracy and reliability could be presumed from later generations – up to and including Josephus. Keywords: Josephus, Contra Apionem, the Scriptures, historiography, the Diadochi, reliability
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Kantor, Hadassa. "Current trends in the secularization of Hebrew." Language in Society 21, no. 4 (December 1992): 603–9. http://dx.doi.org/10.1017/s0047404500015748.
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ABSTRACTSecularization has played a significant role in the revival of Hebrew. Use of words and phrases from the religious domain in secular contexts, so natural to the native Israeli, may at times shock students who have studied Hebrew outside Israel, especially those trained in Jewish day schools. The growing secularization of Israeli life-style and the increasing influence of foreign languages, as manifested in the local media, indeed have given rise to new forms of language secularization. These have split modern Hebrew into two varieties: on the one hand, a language clinging to its historical roots, spoken and understood by observant Jews in Israel and studied abroad in religious day schools, and on the other hand, a secularized variety, separated from its ancient culture, adopted by many circles of Israeli Hebrew speakers. (Semantic change, language varieties, Hebrew)
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Tiley, Karen, Joanne White, Nick Andrews, Elise Tessier, Mary Ramsay, and Michael Edelstein. "What school-level and area-level factors influenced HPV and MenACWY vaccine coverage in England in 2016/2017? An ecological study." BMJ Open 9, no. 7 (July 2019): e029087. http://dx.doi.org/10.1136/bmjopen-2019-029087.
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ObjectiveTo describe school-level and area-level factors that influence coverage of the school-delivered human papillomavirus (HPV) and meningococcal A, C, W and Y (MenACWY) programmes among adolescents.DesignEcological study.Setting and participantsAggregated 2016/2017 data from year 9 pupils were received from 1407 schools for HPV and 1432 schools for MenACWY. The unit of analysis was the school.Primary and secondary outcome measuresOutcome measures were percentage point (pp) difference in vaccine coverage by schools’ religious affiliation, school type, urban/rural, single sex/mixed and region. A subanalysis of mixed-sex, state-funded secondary schools also included deprivation, proportion of population from black and ethnic minorities, and school size.ResultsMuslim and Jewish schools had significantly lower coverage than schools of no religious character for HPV (24.0 (95% CI −38.2 to −9.8) and 20.5 (95% CI −30.7 to −10.4) pp lower, respectively) but not for MenACWY. Independent, special schools and pupil referral units had increasingly lower vaccine coverage compared with state-funded secondary schools for both HPV and MenACWY. For both vaccines, coverage was 2 pp higher in rural schools than in urban schools and lowest in London. Compared with mixed schools, HPV coverage was higher in male-only (3.7 pp, 95% CI 0.2 to 7.2) and female-only (4.8 pp, 95% CI 2 to 7.6) schools. In the subanalysis, schools located in least deprived areas had the highest coverage for both vaccines (3.8 (95% CI 0.9 to 6.8) and 10.4 (95% CI 7.0 to 13.8) pp for HPV and MenACWY, respectively), and the smallest schools had the lowest coverage (−10.4 (95% CI −14.1 to −6.8) and −7.9 (95% CI −12 to −3.8) for HPV and MenACWY, respectively).ConclusionsTailored approaches are required to improve HPV vaccine coverage in Muslim and Jewish schools. In addition, better ways of reaching pupils in smaller specialist schools are needed.
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Goldstein, Stephen. "The Teaching of Religion in Government Funded Schools in Israel." Israel Law Review 26, no. 1 (1992): 36–64. http://dx.doi.org/10.1017/s0021223700010815.
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Religious education in Israel is inextricably linked with the more general aspects of the complex role of religion in Israel, which in turn cannot be understood without a basic understanding of Israel as a Jewish state, as well as that of the traditional status of religious-ethnic-national groups in the Middle East.A comprehensive discussion of these complex issues would take us well beyond the confines of this paper. Thus, we will discuss them only briefly herein, thereby necessarily dealing in generalizations which may, at times, be overly simplistic.
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Sitompul, Baginda, Afriani Manalu, Grace Metaria Sihombing, and Dasriana Ziraluo. "Implementasi Pendidikan Agama Kristen (PAK) Masa Yesus di Sekolah." EDUKASIA: Jurnal Pendidikan dan Pembelajaran 4, no. 1 (June 28, 2023): 747–54. http://dx.doi.org/10.62775/edukasia.v4i1.390.
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In the Bible there is a lot of information that writes down the teachings that Jesus did. The fruit of Jesus' teaching is proof that He is a teacher who has a personality, broad insight, role model, both from His words and deeds. The works of Jesus are inseparable from the culture of learning that has been carried out since he was young. This is one factor that makes Him appear as the Great Teacher. After finishing studying from school, Jesus taught with creative and effective methods for His followers. For this reason, in the context of Christian Religious Education (PAK) which is taught in formal schools, it is necessary to refer to Christian Religious Education at the time of Jesus, so that the principles of Christian Religious Education in schools can be specifically maintained from time to time. The researcher will explain how Christian Religious Education was when Jesus was a Jewish boy, starting with His education in the midst of the family, education at Beit Safar, education at Beit Talmud, education at the Beit Midrash stage, to the implementation of Christian Religious Education in schools today. The purpose of writing is to study Christian Religious Education at the time of Jesus in schools and the implementation of Christian Religious Education in formal schools. The method used in writing is a qualitative research method with literature as the main source.
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Kolodnyi, Anatolii M. "Conclusions – Reflections on the Traces of the International Scientific-Practical Conference “Religious Component in Secular Education and Upbringing”." Ukrainian Religious Studies, no. 36 (October 25, 2005): 358–63. http://dx.doi.org/10.32420/2005.36.1696.
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The instruction of the President of Ukraine to provide at the educational institutions of the country the teaching of an optional course with indeterminate content “Ethics of Faith” caused a stir both from the representatives of denominations and from the educators. The former have for some reason been seen as legalizing teaching in Christian Ethics schools, although it is not a subject of the Instruction. The so-called traditional Churches, which in their aspirations to seize the opportunity with the help of the state to bring back youth, sought to ignore the presence of not only Jewish, Muslim, Jewish, Orientalist denominations in the country, but also sought to ignore the presence of Catholics in the country . So, in Odessa the Moscow-Orthodox Church gathered allegedly on behalf of the city and regional state administrations of directors of schools with the instruction to them (from themselves, of course) already to begin in schools of studying of Christian ethics, and since there are no textbooks from the course, it was recommended to study the culture »According to the textbook of the Moscow author A. Borodina, where, of course, there is no longer a question about Ukrainian spirituality, the Russian spirit is in every possible way.
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Gamoran, Adam. "Reforming the Loosely Coupled System: Implications for Jewish Schools." Journal of Jewish Education 74, sup1 (December 5, 2008): 52–67. http://dx.doi.org/10.1080/15244110802493321.
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Krakowski, Moshe, and David Block. "When the Truth Is Not What Actually Happened: The Epistemology of Religious Truth in Orthodox Jewish Bible Study." Religions 10, no. 6 (June 12, 2019): 378. http://dx.doi.org/10.3390/rel10060378.
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Recent research on student epistemology has shifted from seeing epistemology as a stable entity possessed by individuals to a collection of more situated cognitive resources that individuals may employ differently depending on the context. Much of this research has focused on the explicit beliefs students maintain about the nature of knowledge. This paper uses data from Jewish religious chumash (Bible) study to examine how students’ conceptions of biblical truth are grounded in the particular forms of chumash study they engage in. Using data from clinical interviews with Orthodox Jewish Bible students, we argue that, in relation to the biblical text, questions of truth are functionally meaningless; that is, they are irrelevant to the implicit epistemology embedded in the practice of chumash study. Because of this, students were unable to coherently answer questions about the truth-value of the biblical text, even while engaging in sophisticated reasoning about its literary character. This has implications for how religious schools and teachers approach religious study of traditional texts.
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Kohn, Eli. "Designing a Curriculum Framework for School Prayer: A Case Study from UK Jewish Primary Schools." Religious Education 114, no. 2 (February 23, 2019): 155–67. http://dx.doi.org/10.1080/00344087.2018.1560586.
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Kohn, Eli. "Prayer Services in Jewish Religious High Schools for Boys in Israel- Students' Perspectives." Ελληνική Περιοδική Έκδοση για τη Θρησκευτική Εκπαίδευση (ΕλΘΕ)/Greek Journal of Religious Education (GjRE), no. 1 (2018): 23–40. http://dx.doi.org/10.30457/031020183.
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Hartman, Tova, and Bruria Samet. "Uncovering Private Discourse: Teachers’ Perspectives of Sex Education in Israeli Religious Jewish Schools." Curriculum Inquiry 37, no. 1 (March 2007): 71–95. http://dx.doi.org/10.1111/j.1467-873x.2007.00370.x.
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Krakowski, Moshe. "Developing and Transmitting Religious Identity: Curriculum and Pedagogy in Modern Orthodox Jewish Schools." Contemporary Jewry 37, no. 3 (March 28, 2017): 433–56. http://dx.doi.org/10.1007/s12397-017-9205-x.
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Kohn, Eli. "Prayer services in Jewish religious high schools for girls in Israel - teachers' perspectives." Journal of Religious Education 68, no. 1 (March 13, 2020): 43–58. http://dx.doi.org/10.1007/s40839-020-00091-w.
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Ingenthron, Elizabeth T. "Critical Pedagogical Jewish Studies: Whiteness, Racism, and Jewish Ethno/National Fissures." Shofar: An Interdisciplinary Journal of Jewish Studies 41, no. 1 (2023): 48–76. http://dx.doi.org/10.1353/sho.2023.a903281.
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Abstract: Critical pedagogy makes for an enriched approach to Jewish Studies because of shared principles and values also found in Jewish traditions and teachings. The first step of critical pedagogy is to pose the world as a problem. This article agrees with scholarship suggesting that whiteness and racism are fundamental problems of our time. After synthesizing Jewish Studies with a critical pedagogical approach that focuses on the problems of whiteness and racism, the next important step in critical pedagogy is reflection—in this instance, reflection on the relationship between Judaism, whiteness, and racism. This article uses critical whiteness studies as a theoretical framework for reflecting on these relationships. There are two overarching schools of thought in critical whiteness studies—one being that whiteness can be rearticulated to "antiracist white," and the other arguing that whiteness must be abolished. The following article builds upon the latter, making a proposal for one way that Judaism might contribute to liberation movements led by Black, Indigenous and People of Color toward the abolition of whiteness and racism. Finally, the article explores cultural action, the third step of critical pedagogy, at the ideological and material levels. Bringing critical whiteness studies to Jewish Studies reveals one of the many possible ways that Judaism can help to dismantle whiteness and racism.
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Kahan, David. "Relationships among Religiosity, Physical Activity, and Sedentary Behavior in Jewish Adolescents." Pediatric Exercise Science 16, no. 1 (February 2004): 54–63. http://dx.doi.org/10.1123/pes.16.1.54.
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Because the effects of religion or religiosity on physical activity (PA) and sedentary activity (SA) are unknown, weekend accrual of PA and SA was measured among Jewish adolescents (N = 437) attending religious day schools in two large cities in the western United States. Participants completed the Self-Administered Physical Activity Checklist and demographic and religious questionnaire items. Orthodox respondents accrued less PA and SA on Saturday than the non-Orthodox; no differences on Sunday were found. Factor analysis of the religiosity items yielded three factors: observance, devotion, and doctrinal consonance. Correlation of factor scores with PA and SA revealed that observance was most strongly associated with accrual of PA and SA.
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Afridi, Mehnaz M. "Islamic and Jewish Legal Reasoning." American Journal of Islam and Society 34, no. 1 (January 1, 2017): 131–33. http://dx.doi.org/10.35632/ajis.v34i1.869.
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This book comes at a very advantageous time, for interfaith encounters havebecome part of a larger conversation in academic and non-academic circles.Journals and conferences have added the dimension of how to understand the“other” and create dialogue in many innovative ways. Islamic and JewishLegal Reasoning: Encountering Our Legal Other is precisely the type of textand rigorous academic guide to lead us at a time when so many religious lawsare misunderstood – especially between Jews and Muslims.The authors ask some questions: “Can the traditions of Judaism and Islambe read together through a legal religious lens without always having a commonground?” and “Can dialogue precipitate a philosophical framework thatcan demonstrate self-critical thought and still be engaged with the ‘Other’?”More importantly, in each section ask the authors some core questions aboutreligion and law in order to show why the modern preoccupation with religiouslaw is so relevant. In addition, through their methodological legal analysis,they at times demonstrate why religious law is irrelevant. The scholarsfeatured this book are meticulous, thought-provoking, and timely in terms oftheir significant lines of questioning.The book is unique in its conception, for Anver M. Emon and the contributors’organic approach makes it more accessible and, at the same time, academicallyrigorous. The book emerged from workshops and was “developedfurther when Emon went to Cambridge University to join Gibbs and others inthe Scriptural Reasoning project, where scholars read the scriptural texts ofmultiple traditions with scholars from those different traditions” (p. xi). Scripturalreasoning allows one to read another’s scriptures in a way that allows forpersonal readings and reactions to one another’s sacred text, an approach thatallows for “recognizing their own otherness to their own respective traditions”(p. xxiii).Islamic and Jewish Legal Reasoning opens up deeply complex and glaringissues of interpretation, authority of interpretation, and the historical conditionsof reading sacred text, especially for religious law. In the first chapter,“Assuming Power: Judges, Imagined Authorities, and the Quotidian,” RumeeAhmed and Aryeh Cohen introduce us to this complex problem of authorityand complex phenomenon through legal schools of thought in both traditions.The question of God as authority is crucial, as the authors ask, almost in a ...
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Samson, Maxim G. M. "Jewish Schools and the Challenges of Denominationalism in England." Contemporary Jewry 39, no. 2 (January 28, 2019): 245–71. http://dx.doi.org/10.1007/s12397-019-09279-1.
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COHEN, JUDAH M. "Embodying Musical Heritage in a New–Old Profession: American Jewish Cantorial Schools, 1904–1939." Journal of the Society for American Music 11, no. 1 (January 16, 2017): 25–52. http://dx.doi.org/10.1017/s1752196316000511.
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AbstractCurrent scholarship on music in Jewish life generally views American cantorial training as a postwar process of transplantation, translating a culture decimated by the Holocaust into a higher education program in the United States. Recently available digital repositories of historical materials, however, show at least five organized efforts to establish American cantorial schools between 1904 and 1939. I closely examine these efforts here, which reveal during this period a complicated and active negotiation surrounding the role of the cantor—and music more generally—in American Jewish life. Organizers of these schools engaged in active dialogue with cantorial colleagues in central and eastern Europe, subsequently creating institutional training models that imbued the cantor with a character, history, musical repertoire, and professional lifecycle compatible with the United States’ religious marketplace. Understanding the urge to establish these schools in the first half of the twentieth century, and the tendency to forget or minimize these efforts after World War II, offers insight into the flexibility of musical tradition as it sought to reassert itself on American soil.
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Rabin, Elliott. "Alex Pomson and Howard Deitcher, editors,Jewish Day Schools, Jewish Communities: A Reconsideration(The Littman Library of Jewish Civilization, Oxford, England, 2009)." Journal of Jewish Education 76, no. 1 (February 26, 2010): 92–95. http://dx.doi.org/10.1080/15244110903534098.
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Teter, Magda. "The Legend of Ger Ẓedek of Wilno as Polemic and Reassurance." AJS Review 29, no. 2 (November 2005): 237–63. http://dx.doi.org/10.1017/s0364009405000127.
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Some time in the second half of the eighteenth century, there emerged a Jewish legend that glorified a conversion to Judaism and a martyr's death of a Polish noble from a very prominent Polish aristocratic family, sometimes referred to as Walentyn Potocki, or Graf Potocki—the legend of ger ẓedek, a righteous convert, of Wilno. The story was enthusiastically embraced by Eastern European Jews, and it subsequently became a subject of numerous novels and novellas. Even today its appeal continues. It is currently mentioned on a number of Jewish web sites as “a true story of a Polish Hrabia (count) . . . who descended from a long line of noble Christian rulers and who sacrificed wealth and power to convert from Christianity to Judaism,” and it serves as a basis for school plays in some Ḥaredi schools for girls. Although converts to Judaism were not unheard of in the premodern era, few stories of this kind emerged. Rabbinic authorities had an ambiguous attitude toward non-Jewish conversions, and few encouraged proselytizing or glorified non-Jewish converts. The legend of ger ẓedek of Wilno, though said to be a true story, appears to be a carefully crafted tale of conversion, a polemical and apologetic response to a number of challenges that the Polish Jewish community faced from the mid-eighteenth century.
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Novak Winer, Rabbi Laura. "New Partners in Jewish Education: Independent Afterschool Jewish Education Programs and Their Relationships With Congregational Supplementary Schools." Journal of Jewish Education 83, no. 3 (July 3, 2017): 173–95. http://dx.doi.org/10.1080/15244113.2017.1344822.
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Emelyanenko, Tatyana G. "Materials of I.M. Pulner on the Ethnography of the Georgian Jews in the Аrchive of the Russian Ethnographic Museum: 1926–29." Herald of an archivist, no. 2 (2021): 603–14. http://dx.doi.org/10.28995/2073-0101-2021-2-603-614.
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The article introduces one of the documentary sources on the history and ethnography of the Georgian Jews stored in the archive of the Russian Ethnographic Museum – field materials collected by I. M. Pulner in his expeditions to Georgia in 1926, 1928, and 1929. The introductory part of the article provides a brief summary of the main stages of his professional activity, wherein his study of the Georgian Jews ethnography dates back to his student years. The expeditions he carried out at that time were the first experience of purposeful ethnographic study of this Jewish ethnic group. Pulner's field materials accrue special scientific value as they contain real facts and people’s statements, as well as ethnographer’s direct observations, which give a fairly objective idea of everyday culture and socio-economic conditions of the Georgian Jews in the second half of the 1920s. The documents of the archive include expedition journal and report, as well as separate notes on various areas of Georgian Jewish culture. Most notes date from Pulner’s first trip to Kutaisi; in the following two years, he mostly visited villages where the Georgian Jews lived, but the archive of the Museum contains only several his recordings of weather wisdom, culinary recipes, and song lyrics written down in these trips. The article chiefly analyses Pulner’s Kutaisi materials. Drawing on them, methods and peculiarities of his ethnographic work among the local Jews are revealed; areas in which he collected his data are described; certain information is cited concerning occupation, material situation, organization of religious life, specificity of religious rituals performed in synagogue, Sabbath celebration, state of Jewish education following the closure of Jewish schools during the Soviet era, attitude to the ideas of Zionism among the youth, relations (including matrimony) between the mountain Jews, Ashkenazi, and Georgians Jews, traditional dwelling and its decoration, festive and everyday food, clothing, folk sayings, wedding ceremonial rites, etc. Among all occupations, Pulner underscored trade, which remained the main occupation of the Jews of Kutaisi, although it fell into decay under the Soviet rule, forcing Jews to master new professions of porters and water sellers, which were considered lowly occupations in Georgia. Talking about the synagogue, he drew attention to the fact that among the Georgian Jews it was not just a place for performing religious rites, but also the center of the Jewish quarter residents’ social life; he noted the leading role of cantor in synagogue service and detailed its procedure. There are interesting materials about relationship between the Georgian Jews and the Jews of other ethnic groups (mountain, Ashkenazi) demonstrating their distancing, as well as materials on their close cooperation with the Georgians in everyday life. Information on material culture is brief and concerns mainly clothing worn by men and women. Of the wedding rituals, Pulner managed to record only matchmaking rites. He did not succeed in continuing a full-scale study the eorgian Jews, and those materials he collected during his student expeditions remain rare evidence of the Georgian Jews in the Soviet era.