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Books on the topic 'Traditional public schools'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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1

Slaughter-Defoe, Diana T. Black educational choice: Assessing the private and public alternatives to traditional K-12 public schools. Santa Barbara, Calif: Praeger, 2011.

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2

Office, General Accounting. Public schools: Comparison of achievement results for students attending privately managed and traditional schools in six cities. Washington, D.C. (441 G St. NW, Room LM, Washington 20548): United States General Accounting Office, 2003.

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3

Fryer, Roland G. Creating 'no excuses' (traditional) public schools: Preliminary evidence from an experiment in houston. Cambridge, MA: National Bureau of Economic Research, 2011.

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4

Fryer, Roland G. Creating 'no excuses' (traditional) public schools: Preliminary evidence from an experiment in houston. Cambridge, MA: National Bureau of Economic Research, 2011.

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5

Coleman, Peter. The pressure for choice: An analysis of a series of 'Traditional school' proposals made to school boards in British Columbia with regard to establishing schools of choice within the public system. Kelowna, BC: Society for Advancement of Excellence in Education, 1998.

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6

Dichanz, Horst. Changing traditions in Germany's public schools. Bloomington, Ind: Phi Delta Kappa Educational Foundation, 1998.

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7

50 unified years: Building a tradition of excellence in Clovis Unified before, during, and after unification. Fresno, CA: Craven Street Books, 2011.

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8

Ziegler, Edith. Schools in the landscape: Localism, cultural tradition, and the development of Alabama's public education system, 1865-1915. Tuscaloosa: University of Alabama Press, 2010.

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9

Schools in the landscape: Localism, cultural tradition, and the development of Alabama's public schooling system, 1865-1915. Tuscaloosa: The University of Alabama Press, 2010.

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10

Ellery's protest: How one young man defied tradition & sparked the battle over school prayer. Ann Arbor, MI: University of Michigan Press, 2007.

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11

Philip, Henry L. The higher tradition: A history of public examinations in Scottish schools and how they influenced the development of secondary education. Dalkeith: Scottish Examination Board, 1992.

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12

Carper, James C. The dissenting tradition in American education. New York: P. Lang, 2007.

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13

Political economy, public policy, and monetary economics: Ludwig von Mises and the Austrian tradition. New York, NY: Routledge, 2009.

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14

Solomon, Stephen D. Ellery's protest: How one young man defied tradition & sparked the battle over school prayer. Ann Arbor: The University of Michigan Press, 2009.

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15

Solomon, Stephen D. Ellery's protest: How one young man defied tradition & sparked the battle over school prayer. Ann Arbor: The University of Michigan Press, 2009.

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16

Harris, Doug. Charter School City: What the End of Traditional Public Schools in New Orleans Means for American Education. University of Chicago Press, 2020.

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17

Charter School City: What the End of Traditional Public Schools in New Orleans Means for American Education. University of Chicago Press, 2020.

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18

Stitzlein, Sarah M. Changing Schools, Changing Citizens, Changing Priorities. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190657383.003.0001.

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In this introductory chapter, I explain the shifting context of public schooling and the democracy it enables. I show that increasing numbers of citizens have relinquished support for traditional public schools. I explain how neoliberalism has accelerated this trend and has been accompanied by changes in citizen life. I introduce accountability as an important issue tied to many of the frustrations with public schools and deteriorating support for them. I argue that, rather than being about the poor performance of schools, the current educational crisis is at heart one about citizen responsibility. Introducing the major thesis of the book, I claim that the recent accountability movement has shifted the onus of curing nearly all societal problems almost exclusively onto schools, but contend that these burdens should not be unidirectional. I make the argument that there is a corresponding responsibility on the part of citizens toward public schools.
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19

Purdy, Michelle A. Transforming the Elite. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469643496.001.0001.

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When traditionally white public schools in the South became sites of massive resistance in the wake of the Supreme Court's Brown v. Board of Education decision, numerous white students exited the public system altogether, with parents choosing homeschooling or private segregationist academies. But some historically white elite private schools or independent schools, the most prestigious of private schools, opted to desegregate. The black students that attended these schools courageously navigated institutional and interpersonal racism but ultimately emerged as upwardly mobile leaders. Transforming the Elite tells this story. Focusing on the experiences of the first black students to desegregate Atlanta's well-known The Westminster Schools and national efforts to diversify private schools, Michelle A. Purdy combines social history with policy analysis in a dynamic narrative that expertly re-creates this overlooked history. Through gripping oral histories and rich archival research, this book showcases educational changes for black southerners during the civil rights movement including the political tensions confronted, struggles faced, and school cultures transformed during private school desegregation. This history foreshadows contemporary complexities at the heart of the black community's mixed feelings about charter schools, school choice, and education reform.
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20

Sanders, James W. Catholic Schools Triumphant? 1907–1944. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681579.003.0005.

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In 1907, William Henry O’Connell, the Massachusetts-born son of Irish immigrants, was appointed bishop. He had huge churchly ambition and won designation as Cardinal Archbishop of Boston. However, his attempts to develop a complete parochial school system in the city met with limited success. This chapter explores the reasons for the discrepancy between O’Connell’s rhetoric and the reality. The major factors are the Irish community’s lack of a tradition of attending parochial schools, the small numbers of Catholics in Boston from ethnic groups that did support public schools, and the fact that most Boston Catholic parents and parish priests had always attended the public schools and emerged with their faith intact.
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21

Sanders, James W. Laying the Cornerstone, 1825–1846. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681579.003.0002.

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Benedict Fenwick, the second Roman Catholic bishop of Boston, had a rocky relationship both with the continued influx of Irish peasants and the Boston establishment. His priority was to lay the groundwork for Catholic higher education in Boston rather than establishing a parochial school system. Given that the Boston public schools presented a clear challenge to the faith of the Roman Catholic newcomers, one might expect that there would be a concerted counter-effort to provide a Catholic school alternative. However, the overall parochial school effort in Boston was much less than would have been expected. The major reasons for this “failure” were (1) the nature of the Catholic newcomers, who were overwhelmingly destitute Irish immigrants with no tradition of schooling in their homeland; (2) Bishop Fenwick’s background and personal characteristics; and (3) the policies adopted by the Boston establishment that controlled the public schools.
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22

Tradition and Reform in Berea, Madison County, Public Schools. Union: Steven Connelly, 2010.

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23

Geoffrey, Walford, ed. Private schooling: Tradition, change, and diversity. London: Paul Chapman Pub., 1991.

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24

Green, Steven K. Public Funding of Private Religious Schools. Edited by Michael D. Waggoner and Nathan C. Walker. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199386819.013.17.

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The public funding of private religious education has been one of the more contentious issues in the history of American education and in US constitutional law. Unlike the situation in many Western democracies, the United States does not have a tradition of equal funding of public and private schools. This is based in large part on interpretations of the US Constitution and the historical development of public education in the United States. This article discusses the evolution of the “no-funding rule” from the early nineteenth century through the latest interpretations of that rule by the US Supreme Court. It demonstrates that neither the rule nor its application has remained static over time.
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25

Feinberg, Walter. Religion and the Public School Curriculum. Edited by Michael D. Waggoner and Nathan C. Walker. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199386819.013.22.

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This chapter provides background information on the relationship between religion and public schools and then describes the different kinds of religion courses currently offered in some public schools. While the US Supreme Court has banned compulsory devotional religious exercises, it has not banned the nondevotional teaching of religion. The different types of religion courses command different kinds of justifications, and the legal and educational merits of these justifications are presented. The author concludes by proposing a case for teaching religion that is both constitutionally and educationally acceptable. This case rests upon the importance of the development of autonomy to the liberal tradition, and it shows how the teaching of religion as a humanistic study can serve this ideal.
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26

Bickford, Tyler. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190654146.003.0007.

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The conclusion advocates for understanding music in terms of interpersonal relationships as much or more than as repertoires of texts with their own cultural meanings. Music should be considered in terms of Bourdieu’s concept of “social capital” in addition to “cultural capital” as it is normally conceived. Children’s in-school media use does not involve the intrusion of foreign consumer culture into education, but rather historically and culturally grounded traditions of peer-cultural solidarity provide a context into which entertainment media practices fit naturally. A seeming opposition between education and consumer culture is in fact a constitutive dialectic, which helps explain the politicization of children’s peer cultural practices in school. Consumer culture represents the extension of dynamics from school into the wider public sphere. The invasion of these practices into schools is only a natural return to original fields of conflict between children and adults.
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27

Helfont, Samuel. Putting the System to Work. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190843311.003.0012.

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This chapter discusses the way that the regime used its institutions and authoritarian systems to propagate its Ba’thist interpretation of religion. The chapter discusses the differences between Islamism and Ba’thist ideas about Islam. It demonstrates that the latter was interpreted through the lens of Arab nationalism. The rhetoric and symbols that the regime employed were embedded within authoritarian structures that were not always visible to the public. These structures were necessary to police the boundaries of acceptable religious discourse because the Ba’thist interpretation of Islam was not a traditional interpretation of the religion. Therefore, the regime needed to prevent critical discourse on Ba’thist Islam that would expose it as significantly different from the ways in which the religion had traditionally been interpreted in the region. This policing took place not only in mosques but also in the media and in textbooks for schools.
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28

Morel, Domingo. Schools, State, and Political Power. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190678975.003.0001.

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This chapter introduces the fundamental questions and puzzles about state interventions in local communities that guide this book: (1) Which communities are affected by state takeovers, and how so? (2) Why are black communities disproportionately negatively affected by state takeovers? (3) Why are Republicans—usually the champions of local control and decentralization—leading the state takeover movement? (4) What are the enduring implications of these trends for urban governance and theories of urban politics? Following the questions and puzzles, the chapter focuses on how the public schools have played a vital role in helping traditionally marginalized communities access paths to political empowerment and demonstrates how state takeovers of local school districts reveal fundamental dynamics of political power.
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29

Owens, Erik. Religious Freedom, Common Schools, and the Common Good. Edited by Michael D. Waggoner and Nathan C. Walker. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199386819.013.24.

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Public schools are one of the quintessential civic institutions in the United States, with extraordinary reach into citizens’ lives. Public schools are entrusted with the civic responsibility to educate students with the knowledge, skills, and values required to contribute to the common good of our diverse society. This chapter connects the civic educational mission of public schools with the political and moral tradition of the common good, with a sketch of what may be called “civic education for the common good.” The first section discusses the concept of the common good and explains why religious freedom is an essential component. The second section distinguishes between civic virtue and the civic virtues, and describes which of the latter must be inculcated in schools to sustain the former. The final section argues that the common good is best served by a form of common education that is neither homogeneous nor radically pluralistic.
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30

van Es, Bart. Introduction. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198723356.003.0001.

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What is a Shakespearean comedy? Nearly half of Shakespeare’s plays could be described as comedies of some kind, but more restrictive criteria would whittle the number to just half a dozen true, festive Shakespearean comedies. The ‘Introduction’ describes how Shakespeare’s writing would have been influenced by the vibrant culture of commercial public theatre that he encountered in London, which drew on two traditions: the classical tradition of the grammar schools and the less structured jesting and clowning that grew from the morality play. Changes to Shakespeare’s plays after his death in three areas—the depiction of women; the treatment of politics; and the variation of theatrical design—are also considered.
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31

Solomon, Stephen D. Ellery's Protest: How One Young Man Defied Tradition and Sparked the Battle over School Prayer. University of Michigan Press, 2007.

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32

Golemon, Larry Abbott. Clergy Education in America. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780195314670.001.0001.

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This book explores the first 150 years of how pastors, priests, rabbis were educated in the United States. These clerical and professions were educated to lead in both religious and public life—specifically through cultural production in five social arenas: the family, the congregation or parish, schools, voluntary associations, and publishing. Protestants, Roman Catholics, and Jews established distinct traditions of graduate theological education during this period of development. These schools placed theological and rabbinical disciplines within liberal arts pedagogies that emphasized the formation of character, interdisciplinary reasoning, and the oratorical performance of their professions. Other schools followed for women religious leaders, African-Americans, and working-class whites that built upon these traditions and often streamlined them more toward Biblical reasoning and vocational skills. All of these traditions of theological rabbinical and populist education were transformed by the rise of the modern research university—first in Germany, then in America. Most Protestant seminaries, Jewish rabbinical schools, and many Catholic seminaries were re-aligned to with the modern university to some degree, while populist Bible and mission schools reacted against them. The result was to limit the professional performance of pastors, priests, and rabbis on religious leadership or higher education at the expense of the other historic social arenas in which they once lead. The book ends with an exploration of how best practices from this period of develop theological and rabbinical education might restore a balance of educating clergy for both religious and public life.
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33

Bronner, Simon J. The Practice of Folklore. University Press of Mississippi, 2019. http://dx.doi.org/10.14325/mississippi/9781496822628.001.0001.

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This book proposes to answer the pressing philosophical as well as psychological question of why people repeat themselves. It redefines folklore as traditional knowledge that serves this need in human lives and develops a "practice theory" around this idea. Practice, more than other suggested keywords of performance or enactment in social theory, connects localized culture with the vernacular idea that "this is the way we do things around here." The term invites study of what people do repeatedly to understand what they have in "mind." Demonstrating the application of this theory in folkloristic studies, Bronner offers four provocative case studies of psychocultural meanings that arise from traditional "frames of action" and address issues of the day: labeling of boogiemen to express fear of sexual molestation, connecting "wild child" beliefs to school shootings, identifying the crisis of masculinity in adolescent expression. Turning his analysis to the analysts of tradition, Bronner uses practice theory to evaluate the agenda of folklorists in shaping perceptions of tradition-centered "folk societies" such as the Amish, unpacking the culturally based rationale of public folklore programming, interpreting the evolving idea of folk museums in a digital world, and assessing how the terms folklorists use and the things they do affect how people think about tradition. This is a book intended to think about what people do in the name of tradition, and why.
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34

Goldsmith, William W. Saving Our Cities. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501704314.001.0001.

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This book shows how cities can be places of opportunity rather than places with problems. With strongly revived cities and suburbs, working as places that serve all their residents, metropolitan areas will thrive, thus making the national economy more productive, the environment better protected, the citizenry better educated, and the society more reflective, sensitive, and humane. The book argues that America has been in the habit of abusing its cities and their poorest suburbs, which are always the first to be blamed for society's ills and the last to be helped. As federal and state budgets, regulations, and programs line up with the interests of giant corporations and privileged citizens, they impose austerity on cities, short-change public schools, make it hard to get nutritious food, and inflict the drug war on unlucky neighborhoods. Frustration with inequality is spreading. Parents and teachers call persistently for improvements in public schooling, and education experiments abound. Nutrition indicators have begun to improve, as rising health costs and epidemic obesity have led to widespread attention to food. The futility of the drug war and the high costs of unwarranted, unprecedented prison growth have become clear. The text documents a positive development: progressive politicians in many cities and some states are proposing far-reaching improvements, supported by advocacy groups that form powerful voting blocs, ensuring that Congress takes notice. When more cities forcefully demand enlightened federal and state action on these four interrelated problems—inequality, schools, food, and the drug war—positive movement will occur in traditional urban planning as well, so as to meet the needs of most residents for improved housing, better transportation, and enhanced public spaces.
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35

Beatty, Rodger J. A comparative study of a Kodaly-based developmental music program and a traditional public school music program at the kindergarten level. 1989.

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36

The Dissenting Tradition in American Education. Peter Lang Publishing, 2007.

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37

Ebeling, Richard M. Political Economy, Public Policy and Monetary Economics: Ludwig Von Mises and the Austrian Tradition. Taylor & Francis Group, 2009.

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38

Ebeling, Richard M. Political Economy, Public Policy and Monetary Economics: Ludwig Von Mises and the Austrian Tradition. Taylor & Francis Group, 2009.

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39

Ebeling, Richard M. Political Economy, Public Policy and Monetary Economics: Ludwig Von Mises and the Austrian Tradition. Taylor & Francis Group, 2013.

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40

Ebeling, Richard M. Political Economy, Public Policy and Monetary Economics: Ludwig Von Mises and the Austrian Tradition. Taylor & Francis Group, 2009.

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41

Gomes, Manuel Tavares, Eduardo Santos, Sandra Gomes, Daniel Pansarelli, Donizete Mariano, Rui Anderson Costa Monteiro, Evangelita Carvalho da Nóbrega, et al. Novos modelos de educação superior. Brazil Publishing, 2020. http://dx.doi.org/10.31012/978-65-5861-123-3.

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This book, consisting of nine chapters, is the result of multiple theoretical and empirical research carried out by students in the post-graduate program in education (PPGE) at Universidade Nove de Julho (UNINOVE). The object of the research was to carry out a study on the new models of higher education, implemented in Brazil between 2005 and 2013. The studies carried out focus, above all, on institutional principles, student access policies, the internationalization process, quota policies, and mechanisms for inclusion in higher education for public school students. These were studies that used, as a theoretical basis, epistemological models of a counter-hegemonic character and, from a methodological point of view, an essentially qualitative approach. The studies showed, generically, the possibility of building other models of higher education capable of overcoming the elitism, characteristic of traditional universities. The inclusion of students from public school reveals that it is possible to make higher education a right for everyone, democratizing it, in the sense of establishing social and cognitive justice. Keywords: higher education; new models; empirical research; Brazil; social and cognitive justice.
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42

Bickford, Tyler. Inappropriate and Inarticulate. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190654146.003.0006.

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This chapter examines how interactions using music devices are part of a Ȝchildishȝ expressive tradition that is engaged primarily with the bureaucratic organization of language and communication in school. Music listening, despite being wordless, is an important part of children’s intimate expressive repertoires. I propose understanding these modes of music listening through reference to two master tropes of intimate peer expression in school: inappropriateness and inarticulateness. I consider several examples where music listening practices make clear reference to the bureaucratic context of school to argue that music consumption should be understood as intimately tied up with schooling. Identifying music listening as an element of these interactional and communicative frames grounds popular music listening and consumer culture in everyday expressive practices and provides a key perspective for linking bureaucratic networks of educational institutions to the emerging public presence of children in commercial culture through the everyday activities of children in school.
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43

Cooper, Brittney C. Queering Jane Crow. University of Illinois Press, 2018. http://dx.doi.org/10.5406/illinois/9780252040993.003.0005.

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Pauli Murray was one of the young activists that Mary Church Terrell mentored. In the 1940s, Murray enrolled at Howard University Law School and went on to graduate as the only woman and top student in her class. In the 1930s, the convergence of several important Black male intellectuals at Howard University, including Abram Harris, E. Franklin Frazier, and Ralph Bunche, had cemented a new formal model of the academically trained Black male public intellectual. When Murray enrolled in the 1940s, she experienced great sexism from these Black male intellectuals. She termed their treatment of her, “Jane Crow.” While she went on to have a storied career as a legal expert, Episcopal priest, poet, and writer, all of which place her firmly in the tradition of the race woman, her identity as both a woman and queer person in the 1940s and 1950s collided with the Howard model of public intellectual work. This chapter brings together Murray’s time and training at Howard, her archives, and an examination of her two autobiographies to suggest that her concept of Jane Crow grew out of the collision of race-based sexual politics and limited ideas among Black men about who could provide intellectual leadership for Black people. Moreover, Jane Crow exposed the heterosexist proclivities of Black public leadership traditions, and offers a framework for thinking about how Black women negotiated gender and sexual politics even as they devoted their lives to theorizing new strategies for racial uplift.
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44

Horne, Gerald. “We Charge Genocide”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037924.003.0009.

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This chapter explores Patterson's genocide petition, which was a devastating indictment of the U.S. authorities' complicity and dereliction in lynching, murder, deprivation of voting rights, and all manner of crimes. Ominously for Washington, the petition virtually invited the international community to intervene forcefully in what had been seen traditionally as an internal U.S. affair. By early 1952, Patterson claimed that as a result of this petition, “the international offensive against racist terror” in his homeland had “reached unprecedented heights.” When Eleanor Roosevelt felt compelled to disparage the petition, it suggested that the campaign could not be ignored easily. Even in Seattle, which had been thought to be a liberal citadel, the public library banned the genocide book, while the public-school system sought to bar the CRC from renting an auditorium.
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45

Ramroth, Martin. Investigating Choral Pedagogies. Edited by Frank Abrahams and Paul D. Head. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199373369.013.15.

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While Western Europe heralds a celebrated tradition of classical choral music, conductors and choral pedagogues from other continents are often astounded to learn of the disparities among choral music education programs throughout the region. This chapter sets out to contextualize the role of music education in the curricula of the typical public or private school, and how private enterprise has evolved to provide music opportunities for those pursuing musical artistry and classical training. Does choral art thrive in a more diverse cultural landscape and a less regulated environment? How does the organizational context of school choir, church choir, community choir, choir club, or private initiative, predispose and shape the choral experience and the success of its endeavors? Is there a European methodology to teach choral music? Finally, how are artistic concepts such as the quest for a “German” choral music passed on?
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46

Temin, Peter. The Vanishing Middle Class. The MIT Press, 2018. http://dx.doi.org/10.7551/mitpress/9780262036160.001.0001.

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This book analyses the American economy in the twenty-first century as a dual economy in the spirit of W. Arthur Lewis. Adapting the subsistence and capitalist sectors characterized by Lewis, the American dual economy contains a low-wage sector and a FTE (Finance, Technology, and Electronics) sector. The transition from the low-wage to the FTE sector is through education, which is becoming increasingly difficult for members of the low-wage sector because the FTE sector largely abandoned the American tradition of quality public schools and universities. Policy debates about public education and other policies that serve the low-wage sector often characterize members of the low-wage sector as black even though the low-wage sector is largely white. The model of a modern dual economy and the American history of race relations explain difficulties in both current politics and governmental actions in criminal justice, education, infrastructure and household debts.
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47

Tiballi, Elianda Figueiredo Arantes, and João Oliveira Ramos Neto. Intelectuais da modernização: Biografia dos 26 signatários do manifesto dos pioneiros da educação nova de 1932. Brazil Publishing, 2021. http://dx.doi.org/10.31012/978-65-5861-370-1.

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This book brings a collection of biographical stories of Brazilian intellectuals who signed the New Education Pioneers Manifest, from 1932, unveiling the social, political and cultural nexuses of their ideas and the institutional environments that received and circulated their propositions. The purpose was to gather, in a single compendium, biographical stories of all the Manifest signatories, abandoning the historiographical tradition that privileges some of these intellectuals and leaves a large part of them to the sidelines of written history. The fact that the intellectuals biographed here do not have a homogeneous political position, that their components belong to different country regions, have a diverse academic background and exercise different professional activities combined with the teaching function, allowed to add, to the already known, new information about one of the most important movements for the Brazilian public school qualification, named by its proponents as “Movement for the New School”. In view of the identity diversity from the intellectuals group who signed the New Education Pioneers Manifest, there is one aspect that unifies its components and led to the writing of the chapters that compose this collection: all the signatories to the Manifest, from 1932, were intellectuals who were present in the educational field, defending the modernization of the school and the Brazilian society.
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48

Feffer, Andrew. Bad Faith. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823281169.001.0001.

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In late summer 1940, as war spread across Europe and as the nation pulled itself out of the Great Depression, an anticommunist hysteria convulsed New York City. Targeting the city’s municipal colleges and public schools, the state legislature’s Rapp-Coudert investigation dragged hundreds of suspects before public and private tribunals to root out a perceived communist conspiracy to hijack the city’s teachers unions, subvert public education, and indoctrinate the nation’s youth. This book recounts the history of this witch-hunt, which lasted from August 1940 to March 1942. Anticipating McCarthyism and making it possible, the episode would have repercussions for decades to come. In recapturing this moment in the history of pre-war anticommunism, Bad Faith challenges assumptions about the origins of McCarthyism, the liberal political tradition, and the role of anticommunism in modern American life. With roots in the city’s political culture, Rapp-Coudert enjoyed the support of not only conservatives but also key liberal reformers and intellectuals who, well before the Cold War raised threats to national security, joined in accusing communists of “bad faith” and branded them enemies of American democracy. Exploring fundamental schisms between liberals and communists, Bad Faith uncovers a dark, “counter-subversive” side of liberalism, which involved charges of misrepresentation, lying, and deception, and led many liberals to argue that the communist left should be excluded from American educational institutions and political life.
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49

Archibald, Robert B., and David H. Feldman. The Road Ahead for America's Colleges and Universities. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190251918.001.0001.

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This book evaluates the threats—real and perceived—that American colleges and universities must confront over the next thirty years. Those threats include rising costs endemic to personal services like higher education, growing income inequality in the United States that affects how much families can pay, demographic changes that will affect demand, and labor market changes that could affect the value of a degree. The book also evaluates changing patterns of state and federal support for higher education, and new digital technologies rippling through the entire economy. Although there will be great challenges ahead for America’s complex mix of colleges and universities, this book’s analysis is an antidote to the language of crisis that dominates contemporary public discourse. The bundle of services that four-year colleges and universities provide likely will retain their value for the traditional age range of college students. The division between in-person education for most younger students and online coursework for older and returning students appears quite stable. This book provides a view that is less pessimistic about the present, but more worried about the future. The diverse American system of four-year institutions is resilient and adaptable. But the threats this book identifies will weigh most heavily on the schools that disproportionately serve America’s most at-risk students. The future could cement in place a bifurcated higher education system, one for the children of privilege and great potential and one for the riskier social investment in the children of disadvantage.
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50

Flatto, Sharon. Kabbalistic Culture of Eighteenth-century Prague. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113393.001.0001.

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Kabbalah played a surprisingly prominent and far-reaching role in eighteenth-century Prague. This book uncovers the centrality of this mystical tradition for Prague's influential Jewish community and its pre-eminent rabbinic authority, Ezekiel Landau, chief rabbi from 1754 to 1793. A rabbinic leader who is best known for his halakhic responsa collection the Noda biyehudah, Landau is generally considered a staunch opponent of esoteric practices and public kabbalistic discourse. This book challenges this portrayal, exposing the importance of Kabbalah in his work and thought and demonstrating his novel use of teachings from diverse kabbalistic schools. It also identifies the historical events and cultural forces underlying his reluctance to discuss Kabbalah publicly, including the rise of the hasidic movement and the acculturation spurred by the 1781 Habsburg Toleranzpatent. The book offers the first systematic overview of the eighteenth-century Jewish community of Prague, and the first critical account of Landau's life and writings, which continue to shape Jewish law and rabbinic thought to this day. Extensively examining Landau's rabbinic corpus, as well as a variety of archival and published German, Yiddish, and Hebrew sources, the book provides a unique glimpse into the spiritual and psychological world of eighteenth-century Prague Jewry. By unravelling and exploring the many diverse threads that were woven into the fabric of Prague's eighteenth-century Jewish life, the book offers a comprehensive portrayal of rabbinic culture at its height in one of the largest and most important centres of European Jewry.
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