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Journal articles on the topic 'Jewish students'
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1
Aleksiun, Natalia. "Christian Corpses for Christians!" East European Politics and Societies: and Cultures 25, no. 3 (July 11, 2011): 393–409. http://dx.doi.org/10.1177/0888325411398913.
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In this article, the author analyzes the campaign that captured the attention of medical colleges at Polish Universities in Warsaw, Vilno, Cracow, and Lvov during the 1920s and 1930s. The author discusses calls made by right-wing students for a regular supply of Jewish corpses matching their percentage among the students, and the ways in which university authorities and Polish Jewish communal leaders responded to these demands. Clearly, driving Jews out of the medical profession combined traditional prejudicial thinking about Jews with modern racial science and corresponded with the more general call to remove Jews from free professions. However, the issue of Jewish corpses took this line of thinking into the realm of pathology. The author argues that taking issue with Jewish access to “Christian corpses” echoed perceptions of Jewish impurity. It implied that Jewish students constituted a danger not only to their Polish colleagues but even to the corpses of Christians, which they could somehow contaminate or violate. Thus, this campaign was based on the notion of essential difference between Jews and non-Jews even in death. It suggests a vision of society in which any contact between Jews and non-Jews was perceived as contaminating and dangerous.
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Krugliak, Maryna. "The Financial Situation of Jewish Students in the Russian Empire in the Early Twentieth Century (Based Principally on Census Data from Ukraine)." European Journal of Jewish Studies 12, no. 2 (August 29, 2018): 203–27. http://dx.doi.org/10.1163/1872471x-11221037.
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Abstract The article defines the characteristics of the material situation of Jewish students enrolled in the higher educational institutions of the Russian Empire, using Ukraine, whose territory was part of Russia, as an example. The author shows the attitudes of the Russian authorities toward the so-called ‘Jewish question,’ illustrates the restrictions faced by Jews when entering higher educational institutions and during training. The monthly and annual budgets of Jewish students and analysis of such data by comparison with Christian students’ budgets are presented. Proof is offered that the magnitude of the Jewish student budgets to cover daily living expenses was greater than that of their Christian counterparts. The article seeks to describe and compare the living conditions of Jewish students (housing, nutrition, health situation) with conditions faced by other students in the Russian Empire.
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Taub, David. "Jewish Studies Curricula for Jewish Students Outside Israel." Educational Practice and Theory 19, no. 1 (January 1, 1997): 47–56. http://dx.doi.org/10.7459/ept/19.1.06.
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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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Taylor, Rabbi Bonita E., and Rabbi David J. Zucker. "Nearly Everything We Wish Our Non-Jewish Supervisors Had Known about Us as Jewish Supervisees." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 56, no. 4 (December 2002): 327–38. http://dx.doi.org/10.1177/154230500205600403.
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The authors observe that Clinical Pastoral Education (CPE) developed out of a Protestant setting. Much of its thinking and writing therefore is heavily laden with Christian orientation and terminology. Sharing a general theological framework, most Christians read these words and think of the same–or similar–ideas. However, Jews neither start with nor share the same theological beliefs. Jewish students perpetually ask themselves, “If the premise isn't true for me, can the conclusion still contain meaning?” Sometimes yes, sometimes no. Often, the resulting conflict leaves Jewish students feeling alienated from their CPE supervisors and peers. Few CPE supervisors realize that although everyone is reading the same material there are (at least) two “nations” present that are processing it differently. This article, by two National Association of Jewish Chaplains (NAJC) Board-Certified Rabbis, presents twelve key points about Judaism and Jewish thought to help non-Jewish CPE supervisors and chaplains in their work with Jewish supervisees and patients (residents, et al.).
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Georgi, Dieter. "The Early Church: Internal Jewish Migration or New Religion?" Harvard Theological Review 88, no. 1 (January 1995): 35–68. http://dx.doi.org/10.1017/s0017816000030388.
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This paper discusses the issue of “Christian” identity customarily defined by its distinctiveness. I wish to start with a biographical observation: The classics school that I entered in April 1939 in Frankfurt am Main was under the same roof as the Jewish high school. This struck me as very peculiar given the propaganda and political activity of the late thirties in Nazi Germany. The Jewish high school was named after Samson Rafael Hirsch, the famous Jewish scholar and rabbi of nineteenth-century Frankfurt. On our side of the building there was nobody who would answer my questions about the school, and before long the object of my boyish inquisitiveness ceased to exist. As part of the German war machine, a military censorship complex took over the Jewish part of the building and closed the Jewish high school. The Jewish students and their teachers disappeared. We, the students of the non-Jewish part of the building, wondered during study breaks where they and the many Jews in the neighborhood of our school had gone. As the yellow star on the clothes of Jewish fellow citizens appeared, it became very obvious to us youngsters that there were fewer and fewer Jewish people around. As the Nazis established a store “for Jews only” at the trolley stop near our school, the pain and hunger of the people with the Star of David showed more and more on their faces. Their number visibly dwindled.
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Luczak, Susan E., Shoshana H. Shea, Lucinda G. Carr, Ting-Kai Li, and Tamara L. Wall. "Binge Drinking in Jewish and Non-Jewish White College Students." Alcoholism: Clinical and Experimental Research 26, no. 12 (December 2002): 1773–78. http://dx.doi.org/10.1111/j.1530-0277.2002.tb02483.x.
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Lucas, Noah. "Jewish students, the Jewish community and the ‘campus war’ in Britain." Patterns of Prejudice 19, no. 4 (October 1985): 27–34. http://dx.doi.org/10.1080/0031322x.1985.9969836.
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Smiatacz, Carmen. "A digital Jewish history?" Research on Education and Media 9, no. 1 (June 1, 2017): 24–27. http://dx.doi.org/10.1515/rem-2017-0005.
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AbstractHow can we teach Jewish history in a modern and effective way? In Hamburg, Germany, a school project called Geschichtomat tries to find an answer to that question. With the help of digital media, students explore their Jewish neighbourhood. This one-of-a-kind German program permits students to experience the Jewish past and present life in their hometown. During the project, students explore their neighbourhood to understand its historical figures, places, and events. This way they engage with Jewish life. Under the supervision of experts in the disciplines of history and media education, the students will: research, perform interviews with cultural authorities and contemporary witnesses, visit museums and archives, shoot and cut films, edit photos and write accompanying texts. Finally, their contributions are uploaded to the geschichtomat.de website. Little by little a digital map of Jewish life from the perspective of teenagers will take shape.
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Lyerly, Eric. "Protect Jewish students from antisemitism, discrimination." Campus Legal Advisor 24, no. 3 (October 15, 2023): 1–6. http://dx.doi.org/10.1002/cala.41197.
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Earlier this year, the Office for Civil Rights published a fact sheet focused on how colleges and universities can protect students from discrimination related to “shared ancestry or ethnic considerations” (bit.ly/3iPfyZP). Campus Legal Advisor covered this fact sheet in‐depth in our March 2023 issue (bit.ly/48gwhdu).
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Rothenberg, Celia. "Jewish Yoga: Experiencing Flexible, Sacred, and Jewish Bodies." Nova Religio 10, no. 2 (November 1, 2006): 57–74. http://dx.doi.org/10.1525/nr.2006.10.2.57.
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ABSTRACT: This article delineates and explores three distinctive, although frequently overlapping forms of "Jewish yoga": Judaicized yoga, Hebrew yoga, and Torah yoga. Each of these is an evolving system of mental, spiritual, and physical experiences based both on yogic practices and on a variety of Jewish teachings as interpreted by different Jewish yoga teachers. To contextualize the development and spread of all types of Jewish yoga, I begin by briefly discussing the Jewish Renewal Movement and hatha yoga in North America today. Then, one example of a Judaicized yoga class is explored through interviews and participant observation with a small group of dedicated students in western Canada. These students work to extend the meaning of the female religious body beyond the halachically observant to one that is "flexible," sacred, and Jewish. Finally, conceptualizations of Hebrew and Torah yoga are outlined by drawing on the perspectives of key practitioners and their writings.
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PIŁATOWICZ, Józef. "Jewish Students at the Lviv Polytechnic until 1939 (statistical statement)." Historia i Świat, no. 9 (September 23, 2020): 113–26. http://dx.doi.org/10.34739/his.2020.09.07.
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The aim of this paper is presentation some statistical data on Jews studying at the Lviv Polytechnic until 1939. Also, the question of Jewish women – students of the Lviv Polytechnic, has been examined. The Author have touched upon a completely new research area which is women’s education in the broadly-defined technical field at the turn of the 19th and 20th century.
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Mayhew, Matthew J., Nicholas A. Bowman, Alyssa N. Rockenbach, Benjamin Selznick, and Tiffani Riggers-Piehl. "Appreciative Attitudes Toward Jews Among Non-Jewish US College Students." Journal of College Student Development 59, no. 1 (2018): 71–89. http://dx.doi.org/10.1353/csd.2018.0005.
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Heschel, Susannah. "The Philological Uncanny: Nineteenth-Century Jewish Readings of the Qur'an." Journal of Qur'anic Studies 20, no. 3 (October 2018): 193–213. http://dx.doi.org/10.3366/jqs.2018.0358.
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Is the Qur'an a Jewish book? When Jews first began studying and analysing Qur'anic texts as students at German universities in the 1830s, they experienced what this essay calls a ‘philological uncanny’—elements and aspects which are both recognisable and alien, giving a sense of being at home and in a different place simultaneously. The Qur'an, in that moment of first reading, may well have appeared uncanny to these young Jewish students, suddenly rendering in Arabic, in the Scripture of Islam, words from the Hebrew of the Mishnah. This article follows the experience and interpretation of these elements in the writing of key figures among Jewish scholars of Islam from the 1830s to the 1930s. These Jewish scholars, raised in religiously observant homes and given a classical Orthodox Jewish education in Talmud and its commentaries, played a central role in establishing the field of Islamic Studies in Europe. From Abraham Geiger (1810–1874) and Gustav Weil (1808–1888), to Ignaz Goldziher (1850–1921) and Eugen Mittwoch (1876–1942), they shaped an approach to the Qur'an that placed it within the context of rabbinic Judaism, outlining parallel texts and religious practices, even as they also created an important stream of Jewish self-definition in which Judaism and Islam were identified as the two most intimate monotheistic religions.
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Gold, David L. "A student of Jewish languages reads Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries). A Critical Edition." Almanach Karaimski 6 (December 20, 2017): 17–118. http://dx.doi.org/10.33229/ak.2017.6.02.
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The Karaite language has justifiedly attracted the attention of Turkologists though it should also be of interest to students of Jewish languages (= the languages of Rabbanite and Karaite Jews); and what students of Jewish languages have to say about it should interest Turkologists, just as what the latter have to say should interest the former.
By looking at Karaite (as exemplified in Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries): A Critical Edition)from the viewpoint of other Jewish languages, researchers can:
Add new questions to the agenda of Karaite research. For example, the existence of an idiosyncratic type of periphrastic verb in at least Karaite, Judezmo, Yidish, and Ultra-Orthodox Ashkenazic English prompts the question of what the genetic relationships between the tokens of that type are.
Reopens old questions. For example, the derivation proposed for Karaite כניסא '[Karaite (and/or Rabbanite?)] synagog', with phonological variants, according to which the word comes from Arabic. The author proposes a different etymology (possibly not original with him) , involving only Jewish languages (a more appropriate derivation for a Karaite word having that meaning), which takes the Karaite word back to Hebrew and/or to Jewish Aramaic.
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Chazan, Robert. "The Historiographical Legacy of Salo Wittmayer Baron: The Medieval Period." AJS Review 18, no. 1 (April 1993): 29–37. http://dx.doi.org/10.1017/s0364009400004372.
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The impact of Salo Wittmayer Baron on the study of the history of the Jews during the Middle Ages has been enormous. This impact has, in part, been generated by Baron's voluminous writings, in particular his threevolume The Jewish Community and–even more so–his eighteen-volume Social and Religious History of the Jews. Equally decisive has been Baron's influence through his students and his students' students. Almost all researchers here in North America currently engaged in studying aspects of medieval Jewish history can surely trace their intellectual roots back to Salo Wittmayer Baron. In a real sense, many of Baron's views have become widey assumed starting points for the field, ideas which need not be proven or irgued but are simply accepted as givens. Over the next decade or decades, hese views will be carefully identified and reevaluated. At some point, a major study of Baron's legacy, including his influence on the study of medieval Jewish history, will of necessity eventuate. Such a study will have, on the one hand, its inherent intellectual fascination; at the same time, it will constitute an essential element in the next stages of the growth of the field, as it inevitably begins to make its way beyond Baron and his twentieth-century ambience.
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Ben Hagai, Ella, and Eileen L. Zurbriggen. "Between tikkun olam and self-defense: Young Jewish Americans debate the Israeli-Palestinian conflict." Journal of Social and Political Psychology 5, no. 1 (April 5, 2017): 173–99. http://dx.doi.org/10.5964/jspp.v5i1.629.
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In this study, we examined processes associated with ingroup members’ break from their ingroup and solidarity with the outgroup. We explored these processes by observing the current dramatic social change in which a growing number of young Jewish Americans have come to reject Israel’s treatment of the Palestinians. We conducted a yearlong participant observation and in-depth interviews with 27 Jewish American college students involved in Israel advocacy on a college campus. Findings suggest that Jewish Americans entering the Jewish community in college came to learn about the Israeli-Palestinian conflict through a lens of Jewish vulnerability. A bill proposed by Palestinian solidarity organizations to divest from companies associated with Israel (part of the Boycott, Divestment, and Sanctions or BDS movement) was also interpreted through the lens of Israel's vulnerability. As the college’s Student Union debated the bill, a schism emerged in the Jewish community. Some Jewish students who had a strong sense of their Jewish identity and grounded their Judaism in principles of social justice exhibited a greater openness to the Palestinian narrative of the conflict. Understanding of Palestinian dispossession was associated with the rejection of the mainstream Jewish establishment’s unconditional support of Israel. Moreover, dissenting Jewish students were concerned that others in the campus community would perceive them as denying the demands of people of color. We discuss our observations of the process of social change in relation to social science theories on narrative acknowledgment and collective action.
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Robinson, Ira. "‘‘The Other Side of the Coin’’: The Anatomy of a Public Controversy in the Montreal Jewish Community, 1931." Studies in Religion/Sciences Religieuses 40, no. 3 (June 27, 2011): 271–82. http://dx.doi.org/10.1177/0008429811410816.
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This article examines in detail the repercussions of a 1931 sermon by Sheea Herschorn, an immigrant Orthodox rabbi in Montreal, on the public discourse of the Montreal Jewish community. It begins with a brief consideration of the position of the immigrant Orthodox rabbinate in Montreal and then explores the nature of the public discourse on this sermon, in which Rabbi Herschorn was accused of agreeing with an anti-Semitic position, through a close examination of the reportage of the controversy in Montreal’s Jewish press, which then included two newspapers in Yiddish, the Keneder Adler and Der Shtern, as well as the English-language Canadian Jewish Chronicle. Finally, the article explores some of the major issues raised in Rabbi Herschorn’s sermon regarding the contemporary situation of Polish Jews in relation to their society, tying it to his perception of the relationship of Canadian Jews and Canadian society as a whole. These latter issues included especially the relationship between Montreal Jews and Montreal’s public Anglophone institutions, such as the Royal Victoria Hospital, and McGill University, whose ambivalent acceptance of Jews as physicians and students was then an issue of great concern to the Jewish community.
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Balthaser, Benjamin. "Exceptional Whites, Bad Jews: Racial Subjectivity, Anti-Zionism, and the Jewish New Left." Shofar: An Interdisciplinary Journal of Jewish Studies 41, no. 2 (2023): 34–57. http://dx.doi.org/10.1353/sho.2023.a911218.
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Abstract: It is often assumed that the 1967 Arab-Israeli War led to the "wholesale conversion of the Jews to Zionism," as Norman Podhoretz famously phrased it. This "conversion" is equally, if often less explicitly, said to coincide with the end of the era of Jewish marginality in the U.S. and West more broadly, as Jews of European descent were half-included, half-conscripted, into normative structures of whiteness, class ascension, and citizenship. While this epochal shift in Jewish racial formation and political allegiance is undeniable especially in the context of large Jewish secular and religious institutions, at the time this "conversion" was seen as anything but inevitable. Many Jewish liberals, including Irving Howe, Seymour Lipset, and Nathan Glazer, and reactionaries such as Meir Kahane, saw Jewish overrepresentation and hypervisibility in New Left organizations such as Students for a Democratic Society, the Youth International Party, and the Socialist Workers Party as a sign that Jewish youth rejected Zionism as well as the Jewish rise into the middle class. That retrospectively we see Jewish racial formation and political alignment after 1967 as a fait accompli often relies on the erasure not only of mass Jewish participation in the New Left, but also the erasure of the New Left's anti-imperialist political commitments, including critique of expansive Israeli militarism and the settler colonial assumptions underlying Zionism. Looking at memoirs, pamphlets, histories, and original interviews with Jewish participants in the New Left, this article excavates the political alignments of Jewish New Left activists, exploring opposition to the U.S.'s new support of the Israeli state as well as the changing Ashkenazi Jewish racial assignment. Rather than finding Third World and Black Power critiques of Israel antisemitic, it was precisely the Jewish New Left's politics of international and multiracial solidarity that encouraged their support for Black Power critiques of Zionism. In this way, Jewish members of the New Left also attempted to critically challenge their own whiteness, aligning support for Israel after 1967 with support for the racial and economic structures of militarism and capitalism at home.
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Shemesh, G., A. Kesler, M. Lazar, and L. Rothkoff. "Pupil Size in Jewish Theological Seminary Students." European Journal of Ophthalmology 14, no. 3 (May 2004): 206–10. http://dx.doi.org/10.1177/112067210401400304.
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Lyerly, Eric. "Protect Jewish students from anti‐Semitism, discrimination." Campus Security Report 20, no. 8 (November 23, 2023): 6–9. http://dx.doi.org/10.1002/casr.31185.
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Earlier this year, the Office for Civil Rights published a fact sheet focused on how colleges and universities can protect students from discrimination related to “shared ancestry or ethnic considerations” (bit.ly/3iPfyZP). Campus Legal Advisor covered this fact sheet in depth in our March 2023 issue (bit.ly/48gwhdu).
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Fogiel-Bijaoui, Sylvie, and Dafna Halperin. "Does It All Stay in the (Normative) Family? Attitudes About Family Among Female Jewish and Muslim Health-Profession Students in Israel." Journal of Family Nursing 24, no. 3 (June 25, 2018): 345–73. http://dx.doi.org/10.1177/1074840718780699.
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Family individualization occurs, if at all, at a different pace and to a different extent in various societies and in various parts of society. Its impact has led to new scholarship in the social and caring professions, for which the concept of family is central in both professional education and practice. It is assumed that attitudes toward changing marital norms, family forms, and family relationships affect professionals’ performance. This study, conducted in Israel in 2014 with 157 female health-profession students—102 (65%) Jews and 55 (35%) Muslim Arabs—focuses on attitudes about the family. Three patterns of attitudes emerged: individualized traditionalism—a mix of traditional and individualized attitudes, present among both the Jewish and the Muslim students; individualized autonomy, present mostly among the Jewish students; and classic traditionalism, present mostly among the Muslim students. Implications of these findings for the education and practice of health care professionals are also discussed.
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Kravel-Tovi, Michal. "Jews by choice? Orthodox conversion, the problem of choice, and Jewish religiopolitics in the Israeli state." Ethnography 20, no. 1 (May 26, 2017): 47–67. http://dx.doi.org/10.1177/1466138117712267.
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Anthropologists have long displayed interest in the tension between choice and coercion in processes of religious conversion. In this article, I draw from ethnographic work in contemporary Israel to explore the ways in which this tension animates pedagogic formations of Orthodox Jewish conversion. I argue that conversion teachers’ concerns are rooted in the tension they identify between the religious ideal scripts of Jewish conversion, as an individual voluntary act, and governing religiopolitical state structures of conversion. I show how teachers insist on the image of the willing convert, while simultaneously considering, albeit with limited effect, the withered resonance that these images hold in the lived experience of their students. By contextualizing and analyzing the ‘problem of choice’ besetting conversion teachers, this article sheds light on some of the underlying forces that influence how non-Jews become Jews in the Jewish state.
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Masry-Herzallah, Asmahan. "Effectiveness of Online Learning Among Graduate Students: Comparison Between Cultures." European Journal of Educational Research 11, no. 3 (July 15, 2022): 1581–94. http://dx.doi.org/10.12973/eu-jer.11.3.1581.
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<p style="text-align:justify">The research aimed to examine students' attitudes towards learning and teaching processes in an online course, investigating whether there was a difference between Jewish and Arab students' attitudes towards this course. The study combined mixed methods. Data were drawn from a questionnaire (including mostly closed-ended questions) completed by 195 graduate students and eight semi- structured interviews. Additionally, the students' grades for their course assignments were analyzed. Findings indicated that all course participants perceived the teaching and learning processes positively, but Jewish students held stronger positive attitudes concerning the learning processes' effectiveness than did Arab students. Jewish course participants' achievements were higher than those of Arab participants. The variable `sector` had a moderating effect on perceptions of the course structure's clarity and success in the course, strong clarity led to Arab students' success on the course but not for Jewish students. Arab students shared their difficulty adapting to a learning style necessitating autonomous learning processes. These findings are explained by Arab society's unique cultural dimensions, characterised by high-power distance and strong avoidance of uncertainty. The findings can inform designers of multicultural online courses that optimal teaching practices necessitate culture sensitivity, and this constitutes an issue for future studies.</p>
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Cahn, Rona Poles, and Alina S. Rusu. "Cultural factors related to the decision of music education career choice in Jewish and Arab students in Israel." Journal of Educational Sciences & Psychology 11(73) (2021): 30–38. http://dx.doi.org/10.51865/jesp.2021.2.05.
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The decision to become a music educator can be influenced by the musical background of an individual, the cultural values, and by the perceived utilitarian value in terms of viable career option. This study was conducted among Jewish and Arab music-education students in Israel. The aim was to identify aspects related to choosing a career in music, particularly culturally shaped attitudes and perceptions. Cultural differences were examined using the Cultural Attitudes toward Music Experience and Education (CAMEE) questionnaire. Participants were 50 Israeli Jewish and Arab students who were enrolled in music education programs. Findings showed culturally related differences between participants’ musical upbringing. The Jewish students reported that they listened mainly to Western-style genres, played Western-type instruments, and studied Western music theory. The Arab students listened mainly to Middle Eastern Arab-style genres, played mainly music instruments that enable playing Arab music, and studied Middle Eastern Arab music theory. The Jewish students reported more experience with music and instrumental playing than their Arab peers. Motivation for teaching music included educational and ideological components for both groups, with Arab students reporting a higher level of utilitarian motivation
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Shamai, Shmuel, and Tamar Hager. "Multicultural Intensity: The Case of Jewish and Arab Students." ISRN Education 2012 (June 6, 2012): 1–9. http://dx.doi.org/10.5402/2012/291782.
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This paper introduces a new methodology for measuring multicultural levels/intensity based on a study on attitudes towards multiculturalism conducted among college students in Israel. We developed an innovative methodological tool, “multicultural intensity,” that is composed of 8 different scales: the presence of two nationalities and cultures in the college; social friendships between Arabs and Jews on campus; studying in joint classes; ways of providing assistance to students for whom Hebrew is not their mother tongue; legitimization to deal with political and social topics within the academy; classroom curriculum; multicultural tools; reality and political views toward the Arab minority in Israel. We found that Arab and Druze groups manifested more support for multicultural policies than Jewish groups. The paper suggests that “multicultural intensity” will enable researchers and practitioners to collect knowledge as to the success/failure of multicultural policies and programs among various audiences and subsequently could improve their implementation.
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Marchel, Sławomir. "Cultural, Class, or Scientific Aspirations?" Perspektywy Kultury 41, no. 2/1 (June 30, 2023): 147–62. http://dx.doi.org/10.35765/pk.2023.410201.12.
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Among the students of medicine in Padua from the Polish-Lithuanian Commonwealth, in XVII and XVIII centuries, we can note a certain number of Jews. This article contains a short analysis of so far findings in the area of research on this aspect of Jewish history in the First Republic of Poland. Referring to more and less known facts, the Author paid particular attention to the motivations and aspirations of Jewish scholars who had come to City of Antenor from Polish-Lithuanian land. Following the careers of Jewish medical graduates, we can see, that for most of them having a Padua diploma was not only the way to gain a better status in the Jewish community but also a gateway to overcoming cultural barriers. According to the Author, this was possible due to the fact, that many of the representatives of polish nobility, who were called “Paduans,” had similar experiences of contact with the university environment and the culture of the Venetian Republic.
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Veltri, Giuseppe. "Academic Debates on the Jews in Wittenberg: The Protestant Literature on Rituals, the Dissertationes and the Writings of the Hebraists Theodor Dassow and Andreas Sennert." European Journal of Jewish Studies 6, no. 1 (2012): 123–46. http://dx.doi.org/10.1163/187247112x637588.
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Abstract Of not little interest is a phenomenon which touched upon Protestant academies in the seventeenth–eighteenth century and their teaching and research: the Protestant academic interest in Hebrew and Jewish studies as shown by the dissertationes, the typical academic place to be taken as indicator of the main stream and major trends of this era. We have a huge number of still unexplored dissertations on Jews, Judaism and Hebrew languages in university archives, a window onto the perception of Judaism and reelaboration of Jewish sources for university students, university teaching, and candidates for positions in Christian society. The article focuses on the Wittenberg dissertations in Jewish studies and about all on the archive of the professors Theodor Dassow and Andreas Sennert. A list of the archive of Sennert has been added as appendix.
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Perlman, Jessica Falk, and Amy Hertz. "Exploring Jewish Birth and Culturally Sensitive Care." Student Midwife 6, no. 2 (April 1, 2023): 16–19. http://dx.doi.org/10.55975/nagl5560.
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A small and vibrant ethnoreligious community, Jewish people account for less than half a percent of the UK population. Often overlooked in wider discourse on cultural competency, Jewish women and families also have specific care needs for their psychological and spiritual safety. This article introduces key concepts relating to childbearing in Judaism as well as Jewish religious life, with a view to supporting students and midwives to provide culturally sensitive maternity care for Jewish families.
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Inoyatovich, Muhiddinov Sunnatullo. "From the History of Jewish Schools in Samarkand." International Journal of Multicultural and Multireligious Understanding 7, no. 8 (September 16, 2020): 588. http://dx.doi.org/10.18415/ijmmu.v7i8.1979.
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This article describes the activities of Jewish schools in Samarkand region during the reign of the Russian Empire on the basis of archival documents. In Turkestan, the views and policies of the Russian government on Jewish education have been objectively assessed on the basis of sources. The author cited the number of Jewish schools in the province and the number of students in them on the basis of documents. The Jewish school in Samarkand, their educational system, their features are covered. Shortcomings and achievements in the education system of the Jewish diaspora were revealed.
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Zwicker, Lisa Fetheringill, and Jason Ulysses Rose. "Marriage or Profession? Marriage and Profession? Marriage Patterns Among Highly Successful Women of Jewish Descent and Other Women in Nineteenth- and Twentieth-Century German-Speaking Central Europe." Central European History 53, no. 4 (December 2020): 703–40. http://dx.doi.org/10.1017/s0008938920000539.
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AbstractThis study analyzes the marriage patterns of five hundred highly successful women in modern German-speaking Central Europe. Among the women at the very top of their professions, women of Jewish descent were more likely than non-Jewish women to marry while they pursued their careers. The results of our quantitative study—67.6 percent of women of Jewish descent married versus 51.6 percent of non-Jewish women—provide a unique body of data that complements and contributes to other research that identifies distinctive aspects of Central European Jewish life patterns: the high number of Jewish women university students, the importance of women of Jewish descent in a number of fields, and Jewish families as early adopters of a modern family form with a small number of children and intensive investment in each child.
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Singer, Kevin, Ashley Staples, Matthew J. Mayhew, and Alyssa N. Rockenbach. "Anti-Semitism on Campus is Alive And Well." Contexts 20, no. 2 (May 2021): 66–68. http://dx.doi.org/10.1177/15365042211012075.
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Hate crimes against Jews in America are on the rise, including on college campuses. In this article, the authors share details about their recent study, The Interfaith Diversity Experiences and Attitudes Longitudinal Survey (IDEALS), which surveyed thousands of students at over 120 schools. The findings show that Jewish students are the least likely among their peers to view their campus environments as welcoming to people of diverse faiths.
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Yazbak Abu Ahmad, Manal, and Elaine Hoter. "Online Collaboration between Arab and Jewish Students: Fear and Anxiety." International Journal of Multicultural Education 21, no. 1 (March 4, 2019): 62. http://dx.doi.org/10.18251/ijme.v21i1.1726.
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This study examines students in an online, collaborative, yearlong intercollege course. Arab and Jewish students from five colleges of education in Israel worked in virtual teams. The data includes pre and post questionnaires as well as open ended questions and ongoing reflective journals. The results of the t-test indicated that the perception of other participants in the group improved significantly among Jewish and Arab participants -4.38. This was backed up by the qualitative data. Initially, the students expressed apprehension towards working with people from the other culture and fear of leaving their comfort zone.
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Forgasz, Helen J., and David Mittelberg. "Israeli Jewish and Arab students’ gendering of mathematics." ZDM 40, no. 4 (September 16, 2008): 545–58. http://dx.doi.org/10.1007/s11858-008-0139-3.
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Bressler, Toby. "The lived experience of orthodox Jewish nursing students." Jewish Culture and History 20, no. 2 (January 11, 2019): 153–65. http://dx.doi.org/10.1080/1462169x.2019.1564583.
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Flasch, Paulina. "Antisemitism on College Campuses: A Phenomenological Study of Jewish Students’ Lived Experiences." Spring 2020 3, no. 3.1 (June 20, 2020): 59–70. http://dx.doi.org/10.26613/jca/3.1.44.
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Antisemitism has increased significantly across the world in recent years. From 2016 to 2017, hate crimes against Jews increased by fifty-seven percent in the United States.1 Further, US college campuses experienced an all-time high in antisemitic incidents, with a sixty-seven percent rise from 2016 to 2017.2, 3 Because of the escalation of antisemitism in the United States, especially on college campuses, the present study used a phenomenological research design to investigate college students’ (N=6) experiences of being Jewish on college campuses in the United States. Keywords: antisemitism, college students, college campus, university students
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Szczepański, Andrzej. "Oświata żydowska w powojennej Legnicy (1945–1968)." Biuletyn Historii Wychowania, no. 29 (February 4, 2019): 101–16. http://dx.doi.org/10.14746/bhw.2013.29.7.
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Education in post-war Legnica (1945–1968)When the war activities came to a close, first Jews started to come into town, mainly the former prisoners from Gross-Rosen concentration camp, and then the displaced rescued in the territory of the Soviet Union. The newcomers soon opened their own educational facilities and in the school year 1946/1947 in Legnica there were: a kindergarten, a foster house, a heder, a primary school with Hebrew as the language of lecture, a kibbutz and a Hebrew primary school. The educational pluralism did not last long because from the school year 1950/1951 there remained just one state-controlled Jewish school (the other facilities had been closed). The kindergarten was the only exception and although it received the status of a public institution it preserved Jewish character until mid-50s. The subsequent years brought significant fluctuation of teachers and students as many of them left Poland in the first half of the 1950s, whereas from 1956 more newcomers arrived from the USSR. On September 1, 1959 a high-school class was launched in the local primary school. In the 1960s the emigration of Jews from Legnica increased significantly, which resulted in smaller number of students. A breakthrough year was 1968, when, because of too small number of children (38 in total), on August 31 the Jewish high-school and primary school ceased to exist
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Khayyer, Mohammad. "Comparison of Locus of Control among Muslim and Jewish School Students in Iran." Psychological Reports 87, no. 1 (August 2000): 183–87. http://dx.doi.org/10.2466/pr0.2000.87.1.183.
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A comparison was made of scores on locus of control by 210 Muslim and 210 Jewish school students. These two groups were matched on sex, age, and father's education. No significant differences were found between Muslim and Jewish students. Also, frequencies of the responses to each scale item in two religious groups were compared. The results are considered in relation to previous studies and some cultural implications are addressed.
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Margolin, Bruria, and Hanna Ezer. "Intercultural Discourse Patterns in Writing Argumentative Texts." ITL - International Journal of Applied Linguistics 156 (2008): 153–68. http://dx.doi.org/10.2143/itl.156.0.2034429.
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Abstract This study examines the quality of the writing of Jewish (L1) and Arab (L2) first-year student teachers at Hebrew-speaking colleges. The study seeks to understand the quality of argumentative writing of the student teachers at the beginning of their studies and to expose the discourse patterns that emerge from those argumentative texts. A code book serving as a coding analysis device was developed in order to reveal the following rhetorical text features: content, structure, syntax and style. Each global feature contained a number of specific measures. The findings indicate that the writing quality of first-year L1 students is significantly higher than that of first-year L2 students on all the specific writing measures examined. The texts of the Arab students were less coherent and lacked rhetorical structure and accepted grammatical forms, whereas those of the Jewish students were more coherent and self-explanatory. The study concludes that when Arab students write in Hebrew as a second language, the linguistic and rhetorical conventions of Arabic interfere with their Hebrew writing. The results demonstrate significant and interesting differences between Jewish native speakers (L1 students) and Arab non-native speakers (L2 students). While the texts of L1 students tend to display 'explicit coherence,' those of L2 students show 'implicit coherence.'
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Margolin, Bruria, and Hanna Ezer. "Intercultural Discourse Patterns in Writing Argumentative Texts." ITL - International Journal of Applied Linguistics 156 (2008): 153–68. http://dx.doi.org/10.1075/itl.156.14mar.
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This study examines the quality of the writing of Jewish (L1) and Arab (L2) first-year student teachers at Hebrew-speaking colleges. The study seeks to understand the quality of argumentative writing of the student teachers at the beginning of their studies and to expose the discourse patterns that emerge from those argumentative texts. A code book serving as a coding analysis device was developed in order to reveal the following rhetorical text features: content, structure, syntax and style. Each global feature contained a number of specific measures. The findings indicate that the writing quality of first-year L1 students is significantly higher than that of first-year L2 students on all the specific writing measures examined. The texts of the Arab students were less coherent and lacked rhetorical structure and accepted grammatical forms, whereas those of the Jewish students were more coherent and self-explanatory. The study concludes that when Arab students write in Hebrew as a second language, the linguistic and rhetorical conventions of Arabic interfere with their Hebrew writing. The results demonstrate significant and interesting differences between Jewish native speakers (L1 students) and Arab non-native speakers (L2 students). While the texts of L1 students tend to display 'explicit coherence,' those of L2 students show 'implicit coherence.'
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Mittelberg, David, Osnat Rozner, and Helen Forgasz. "Mathematics and Gender Stereotypes in One Jewish and One Druze Grade 5 Classroom in Israel." Education Research International 2011 (2011): 1–10. http://dx.doi.org/10.1155/2011/545010.
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We report findings from qualitative case studies of two grade 5 classrooms in Israel, one Jewish and one Druze. The aim was to identify classroom factors contributing to the differences in the gendered patterns of mathematics outcomes for Jewish and Arab Israeli students. Marked differences were found in the teachers' gender-related interactions with students, and their beliefs and expectations of boys' and girls' mathematical capabilities. The Jewish teacher held conventional gender-stereotyped beliefs of male mathematical superiority. The Druze teacher believed that girls required affirmative action to overcome implied gender biases in favour of males in the Druze community. The findings support earlier research and theoretical perspectives on gender-related issues in the mathematics classroom. In particular, when teachers hold gender-biased beliefs and expectations, students' classroom experiences and mathematics learning outcomes are impacted along gender lines.
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Ivanenko, Oksana. ". Historiography About the Educational Activities of Jews in Dnipro Ukraine during the 19th – Early 20th centuries." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 29 (November 10, 2020): 273–93. http://dx.doi.org/10.15407/mzu2020.29.273.
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The article deals with historiography about the cultural and educational development of Jews in Dnipro Ukraine during the 19th – early 20th centuries. The formation and functioning of a Jewish educational system in Volhynia during that period, the work of Zhytomyr Rabbinical School and Zhytomyr Jewish Teachers Institute, spiritual-cultural and education activities of Jews in Left-bank Ukraine, Right-bank Ukraine, South-East Ukraine, which was then part of the Russian Empire, and on Western Ukrainian lands of Austria-Hungary are reflected in the historical science. While appreciating the progress of Judaic studies, it should be noted that today this subject needs to be developed further. This is especially important for understanding the key issues of Ukraine’s History and World History. The analysis of a wide range of historical sources, especially archival materials, will contribute to the objective presentation of the history of Jewish community as unique historical and cultural phenomenon and an important part of the Culture of Ukraine. The ideological and political pressure of Soviet era has slowed down Judaic studies, fulfilment of their scientific and practical potential. In the late 1980s there has been an upsurge of interest in the Jewish history. Research studies of Independent Ukraine have contributed to introduction into the scientific activities of new historical sources, developing innovative projects and ideas, improving methodological approaches. The role of Jews in increasing European cultural influences on the Ukrainian lands is a perspective direction of the historical research. In the period of raising the national spirit of Jews during the 19th – early 20th centuries, the number of Jewish students from Ukraine who studied in European universities has increased. Attention needs to be shifted towards an important social function of ethnic research, the results of which foster establishing Ukrainian cultural environment based on tolerance, mutual respect, humanism and cross-cultural dialogue
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Kargon, Jeremy. "Situational Ecumenism: The Architecture of Jewish Student Centers on American University Campuses." Arts 8, no. 3 (August 23, 2019): 107. http://dx.doi.org/10.3390/arts8030107.
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Since the start of the 20th century, the presence of Jewish students on American university campuses required accommodation of their religious practices. Jewish activities, including prayer, took place in existing campus buildings designed for other purposes. Eventually, at some universities, facilities were built to serve Jewish religious and social needs. These Jewish Student Centers, which include worship spaces yet are typologically different from synagogues, generally have to accommodate the diverse religious streams that characterize Jewish life in the United States. To do so, both architects and Jewish organizations have adapted the idea of ecumenism, by which related sects seek unity through fellowship and dialogue, not doctrinal agreement. Three examples—at Yale, Duke University, and the University of California San Diego—demonstrate differently the situational ecumenism at the core of their designs. These buildings, and other Jewish Student Centers elsewhere, make visible the intersection between American collegiate and Jewish religious values, variously defined.
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Eiserman, Jennifer. "Understanding Jewish Art Jewishly: A Rationale and a Model for Including Jewish Art in Canadian Post-Secondary Coursework." Canadian Review of Art Education / Revue canadienne d’éducation artistique 47, no. 1 (December 30, 2020): 22–31. http://dx.doi.org/10.26443/crae.v47i1.103.
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Abstract: This paper surveys literature in art education that explores cultural inclusivity. It then surveys Jewish Canadian history in order to provide a sketch of the cultural context, providing a rationale for teaching Jewish art at Canadian universities. A brief history of the nature of Jewish art and its relationship to that of the dominant cultures in which Jews have lived will be described. It proposes a model for teaching Jewish art and art by Jewish artists in Canadian universities that can provide students with opportunities to truly understand the cultural context in which this work is created, using Israeli-Canadian Sylvia Safdie’s Dust as an example. Keywords: Diversity; Inclusivity; Jewish Art; Sylvia Safdie. Résumé : Cet article se penche sur la littérature du domaine de l’enseignement des arts qui traite d’inclusivité culturelle. On y explore ensuite l’histoire juive canadienne pour dresser un tableau du contexte culturel et fournir un motif d’enseigner l’art juif dans les universités canadiennes. Y sont décrits un bref historique de la nature de l’art juif ainsi que sa relation avec les cultures dominantes au sein desquelles évoluent les Juifs. L’article propose un modèle pour enseigner dans les universités canadiennes l’art juif et des œuvres réalisées par des artistes juifs. Ce modèle permet aux étudiants de mieux comprendre le contexte culturel dans lequel ces œuvres sont créées, notamment *Dust*, œuvre de l’israélo-canadienne Sylvia Safdie. Mots-clés : diversité, inclusivité, art juif, Sylvia Safdie.
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Rozenberg, Roberto, and Lygia da Veiga Pereira. "The frequency of Tay-Sachs disease causing mutations in the Brazilian Jewish population justifies a carrier screening program." Sao Paulo Medical Journal 119, no. 4 (July 2001): 146–49. http://dx.doi.org/10.1590/s1516-31802001000400007.
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CONTEXT: Tay-Sachs disease is an autosomal recessive disease characterized by progressive neurologic degeneration, fatal in early childhood. In the Ashkenazi Jewish population the disease incidence is about 1 in every 3,500 newborns and the carrier frequency is 1 in every 29 individuals. Carrier screening programs for Tay-Sachs disease have reduced disease incidence by 90% in high-risk populations in several countries. The Brazilian Jewish population is estimated at 90,000 individuals. Currently, there is no screening program for Tay-Sachs disease in this population. OBJECTIVE: To evaluate the importance of a Tay-Sachs disease carrier screening program in the Brazilian Jewish population by determining the frequency of heterozygotes and the acceptance of the program by the community. SETTING: Laboratory of Molecular Genetics - Institute of Biosciences - Universidade de São Paulo. PARTICIPANTS: 581 senior students from selected Jewish high schools. PROCEDURE: Molecular analysis of Tay-Sachs disease causing mutations by PCR amplification of genomic DNA, followed by restriction enzyme digestion. RESULTS: Among 581 students that attended educational classes, 404 (70%) elected to be tested for Tay-Sachs disease mutations. Of these, approximately 65% were of Ashkenazi Jewish origin. Eight carriers were detected corresponding to a carrier frequency of 1 in every 33 individuals in the Ashkenazi Jewish fraction of the sample. CONCLUSION: The frequency of Tay-Sachs disease carriers among the Ashkenazi Jewish population of Brazil is similar to that of other countries where carrier screening programs have led to a significant decrease in disease incidence. Therefore, it is justifiable to implement a Tay-Sachs disease carrier screening program for the Brazilian Jewish population.
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Fisher, Benjamin. "From Boxes and Cabinets to the Bibliotheca: Building the Jewish Library of the Ex-Conversos in Amsterdam, 1620–1665." European Journal of Jewish Studies 13, no. 1 (February 1, 2019): 43–76. http://dx.doi.org/10.1163/1872471x-11321063.
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Abstract In the early seventeenth century, members of Amsterdam’s Portuguese Jewish community assembled a significant collection of Jewish—and especially Sephardi—literature that served as a crucial resource for scholars, religious leaders, and students. This article explores Jewish and Christian models that may have shaped the project of book collecting; it traces the changing perception of book collecting in the community; and it identifies shifts in the cultural profile of the texts being collected. The arrival of Ashkenazi immigrants fleeing war in eastern Europe spurred the collection of new texts, and the blending of Ashkenazi and Sephardi Jewish cultures.
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Shuval, Kerem, Eyal Weissblueth, Mayer Brezis, Adan Araida, and Loretta DiPietro. "Individual and Socioecological Correlates of Physical Activity Among Arab and Jewish College Students in Israel." Journal of Physical Activity and Health 6, no. 3 (May 2009): 306–14. http://dx.doi.org/10.1123/jpah.6.3.306.
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Background:Ample research has assessed correlates of physical activity (PA) among college students; however, socioenvironmental correlates of PA have not been assessed in Arab and Jewish Israeli college students.Methods:Cross-sectional study of 198 Arab and Jewish physical education college students. The dependent variable was meeting the CDC/ACSM guidelines for moderate/vigorous PA. Independent variables consisted of individual variables (eg, ethnicity, gender, religious observance) and socioenvironmental variables (eg, street lighting, family support, exercise facilities). Bivariate and multivariate analyses were used.Results:Thirty-three percent of the students met the recommended guidelines for PA. Individual variables were more highly correlated with PA than socioenvironmental variables. In the final logistic-regression model 3 individual covariates independently predicted PA: gender, race/ethnicity, and self-efficacy. Access to open space was the only environmental variable significantly correlated with PA.Conclusions:The results underscore the need to implement an intervention program aimed at promoting the recommended levels of PA among Arab and Jewish Israeli physical education college students, while tailoring the intervention to individual risk markers for physical inactivity (eg, race/ethnicity, gender).
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Goldberg, Tsafrir, Dan Porat, and Baruch Schwarz. "“Here started the rift we see today”." Narrative Inquiry 16, no. 2 (December 15, 2006): 319–47. http://dx.doi.org/10.1075/ni.16.2.06gol.
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The story about the collective past, which is embedded in the students’ minds, may serve a significant role in learning history. The fit between students preconceived narratives and the official narrative in textbooks might considerably influence their ability to understand and use the official narrative as a cultural tool. 105 12th grade students wrote narratives about the Melting Pot policy in the absorption of the “Great Aliyah” (Mass immigration) to Israel in the 1950’s, a corner stone of Israeli collective identity. The students’ narratives were analyzed in order to identify overt opinions, and basic narrative characteristics, such as plot schemes, agency and recurrent themes. The narratives were compared to the central characteristics of the official narrative of the Great Aliyah mediated through history textbooks. Students’ dominant narrative stood in opposition to the textbooks narrative, putting forward a highly critical perspective of the immigration absorption. Additional findings show students of “Ashkenazi” (European-Jewish) origin to be significantly more critical towards the Melting Pot policy and it’s consequences for the Mizrahi Jews than students of “Mizrahi” (Arab-Jewish) origins. The authors seek to explain their findings within the framework of socio-cultural theory, as evidence of the students’ use of social representation of the past as a cultural tool for explaining a problematic present. The personal historical narrative seems to serve as a tool for positioning the individual in relation to the past and in constructing potentialities of responsibility to contemporary reality.
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Shamoa-Nir, Lipaz. "“Under the Radar”: How is the Jewish–Arab Conflict Reflected in Internal Jewish Dialogue?" International Journal of Psychological Studies 14, no. 1 (December 30, 2021): 16. http://dx.doi.org/10.5539/ijps.v14n1p16.
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This study explores the role of intergroup conflict in the identity exploration process among 83 Jewish participants in a dialogue in a multicultural college in Israel. Thematic analysis has shown that the behavior of most of the participants has been affected by the Jewish–Arab conflict as follows: they centered on internal commonalities among Jewish subgroups; they neither engaged in conflict among Jewish subgroups nor explored their Jewish identities, and they expressed confusion regarding who the out-group was: the Jewish subgroups’ members or the Arab students in the college. These findings expand the knowledge about the identity exploration process in a social context of religious–ethnic conflict and may pose a practical contribution to the field of intergroup dialogues and conflict resolution in divided societies.
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Morowski, Deborah, and Theresa McCormick. "NCSS Notable Trade Book Lesson Plan Irena Sendler and the Children of the Warsaw Ghetto Written by Susan Goldman Rubin." Social Studies Research and Practice 9, no. 3 (November 1, 2014): 169–74. http://dx.doi.org/10.1108/ssrp-03-2014-b0012.
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This lesson uses Irena Sendler and the Children of the Warsaw Ghetto to introduce students to a true story of a Catholic, Polish social worker who saved the lives of thousands of Jewish children during World War II by relocating them. Students are asked to consider Irena’s actions and her motives. Students then are introduced to the Kindertransport, a series of rescue missions of Jewish children from Nazi Germany, by reading the stories of children who were involved in the event. To help students understand the relocation of children during World War II was not an isolated incident in history, students examine the Pedro Pan Airlift of 1959-1960 in order to compare and contrast the event to the Kindertransport of World War II.