Suchergebnisse

Doctoral dissertation / Open Access ; The shortage of qualified teachers has long been recognized as a significant concern faced by public and private schools in the United States and the rate at which early-career teachers leave the profession has materially exacerbated the problem. Numerous government and privately sponsored programs and initiatives have taken aim at ameliorating the elevated attrition rates of novice teachers however little, if any, progress has been made and current studies indicate that the exit frequency of new teachers leaving the profession in addition to the overall dearth of educators, will continue (García & Weiss, 2019). Within the private school sector, which includes parochial educational institutions, the retention challenge is at least as troubling, and Jewish day schools are no exception (Ben-Avie & Kress, 2008; Menachem, 2017). Various studies have examined what motivates novice public and private school teachers to depart the profession though very little attention, if any, has ever been focused on why novice Jewish studies teachers in Modern Orthodox Jewish day schools leave. The goal of this study, which employed a qualitative, phenomenological approach, was to shed light on the reasons why novice Jewish studies teachers leave the profession and to determine whether compensation and/or life cycle events were major influencers in the former teachers' decision making. Thirteen novice Jewish studies teachers who recently left the teaching profession after having taught in New York metropolitan area Modern Orthodox day schools were interviewed extensively about their backgrounds and reasons for their departures. The three factors suggested most often by the interviewees for their leaving, in descending order of priority, were the paucity of senior administration support and feedback, followed by the excess stress and workloads they faced and finally, inadequate compensation. The hope is that the fresh insights provided will encourage Modern Orthodox day school ...

Describes Jewish Studies Interdisciplinary Program assessment activities for academic year 2013-2014. ; The Jewish Studies Interdisciplinary Program annual assessment report to the College for the Office of Academic Assessment. The program focused on the assessment of student written communication skills with reference to Program Learning Outcome 3: "describe Jewish cultural developments as a function of a dynamic created by political, economic, and cultural forces." JS 200 OL, JS 200, JS 300, RS 378, and HIST/JS427 were all included in various direct longitudinal and cross sectional assessments through the evaluation of student essays, homework assignments, and online blog postings. In all but HIST/JS 427, significant numbers of students had to redo beginning-of-semester writing assignments for failing to cite their sources, but improved on the second assessed assignment, thus demonstrating learning of written documentation conventions. Assessment of properly documented papers and homework assignments was measured by grades, with most papers receiving grades in the A-to-B range, with a small number of Cs and Ds, and a few F's for not turning in the assignment. Review of past years' assessment results was also conducted, noting significant problems with student writing and reading abilities, especially in the lower-division courses. Stricter standards for both reading and writing assignments were adopted in response, as well as a revision of classroom pre-reading writing assignment questions.

Describes the Jewish Studies Interdisciplinary Program's assessment activities for academic year 2015-2016. ; The program continued to focus on student writing mechanics, assessing PSLO 3 ("Describe Jewish cultural developments as a function of a dynamic created by political, economic, and cultural forces") by counting the number of citations used in two sets of essays from JS 318, which increased from week 2 to week 13. Assessment of the SLO for the JSIP major ("describe the principal social contours of modern Jewish communities and families, and give examples of the complex and multifaceted forms of modern Jewish identity") is planned for AY 2016-17.

Zbornik 8 Jevrejskog istorijskog muzeja je raznovrstan po sadržaju. U njemu su objavljeni radovi o Jevrejima i njihovom životu u pojedinim krajevima i mestima Jugoslavije. Obrađene teme govore o: drugoj misiji dr Davida Albale u Sjedinjenim Američkim Državama; specijalnoj policiji i stradanju Jevreja u okupiranom Beogradu; naseljavanju Jevreja u Torontalskoj županiji u Banatu tokom XVIII veka; jevrejsko-španskom jeziku, literaturi i periodici; sinagogi Bet Jisrael; jevrejskom aškenaskom hramu u Sarajevu; darivanju Tore u Kanjiži; političkom delovanju slikara Bore Baruha u Francuskoj; Mozesu Lopezu Pereiri odnosno baronu Diegu D'Aguilaru; jevrejskom groblju u Šikari kod Sombora; Jevrejima u sportskom životu Šida; električnoj centrali Jakova R. Varona u Kladovu i o čelnicima antifašističke borbe u severnom Banatu Franji Hercogu i Ruži Šulman. ; Zbornik 8 (Proceedings) of the Jewish History Museum are varied in content. It publishes works on Jews and their lives in certain parts of Yugoslavia. Topics covered are dr. David Albala's Second Mission in The United States of America; Special police and the suffering of Jews in Belgrade under German occupation; the settling of the Jews in the Torontal District in Banat During the 18th century; Judeo-Spanish language, literature, and periodicals; the Beth Israel synagogue; Jewish Ashkenazi Temple in Sarajevo; the giving of the Torah in Kanjiža; Bora Baruh's political participation in France; Moses Lopez Pereira or Baron Diego D'Aguilar; Jewish cemetery in Šikara near Sombor; Jews in the sporting life of Šid; Jakov R. Varon's electric power plant in Kladovo and about Franja Hercog and Ruža Šulman who were leaders of the anti-fascist struggle in North Banat.

My article seeks to rewrite our understanding of Jewish communal organisation and self-perception in late Ottoman Palestine. I am building on the rich scholarship of the last 15 years to question the categories in use. My arguments can be summed in the following manner: 1. Jews in late Ottoman Palestine are best understood as communities in the plural, not a single community. Indeed, this is how they understood themselves: a diverse social landscape, marked by differences in customs, language, communal organisations and political outlook, alongside common religious denominators and practices of cross-ethnic solidarity. These Jewish communities were far more integrated in the social landscape of Arab Palestine than much of the historiography would like us to believe. 2. Actors such as the Ottoman authorities, Jewish diaspora philanthropic organisations, European Imperial agents, Arab elites, and European Zionists - encouraged and demanded from local Jews to think of themselves and act as a single body - in some cases - or alternatively, and more often, as many communities. 3. "Yishuv" was originally an ambiguous term referring to Jewish population, and was not specific to Palestine. However, once it was invested with modern meaning of "Colonization", the term connotes new understanding of Jewish Ashkenazi presence and mission in Palestine. This mission fused the redemptive-messianic and the settler-colonial into a single project. However until 1917 and even later, the bulk of Palestine's Jews, of all ethnic Jewish communities, were urban and far from the rural colonists in spirit and affiliation. 4. The 1908 revolution in the Ottoman Empire was pivotal in encouraging Jewish communal elites to think of themselves as a single national community. Pious Ashkenazim, Sephardim, Non-Zionists and Zionists of many shades, newcomers and long-standing communities, understood the potential of claiming national status in the new Ottoman "family of nations". It is then - and only then - that we see "the Yishuv" born as an ...

Jewish girls' issues are remarkably absent from conversations around multiculturalism and diversity. This workshop will highlight some of the unique challenges and strengths experienced by Jewish girls and identify strategies for building their resilience in an uncertain political climate.

Critical analysis of the study and documentation of a Imperial Era necropolis developed as a cemetery for Jews in the Late Roman Era in the southwestern slope of the Monteverde Vecchio quarter in Rome. The pioneering 19th century Talmudic scholar and historian, Abraham Berliner, wrote that he had "traveled the entire Roma Pagana. and Roma Christiana" to follow the history of the Jews in Rome. In the face of the loss of so much physical evidence from the Monteverde cemetery, the same approach must now be taken to write a history of the Jewish catacombs in Rome, for similar, even shared, paths were laid for the Christian and Jewish catacombs's origins, development, abandonment, and partial preservation. Just as recent work on Jewish artifacts has argued against an "isolated" existence for Rome's Jewish community in Late Antiquity, so, too, a study of the Jewish catacombs, particularly those on the Monteverde, considered for generations by many, if not all, an "isolated" site among the network of Christian burial places on both sides of the Tiber, requires deep immersion into centuries of scholarship on the Christian catacombs of Rome. So vulnerable to the political and theological issues that permeated the pages of scholarship, this Jewish catacomb—by virtue of its early discovery, extent, and, above all, destruction—should be seen, in a manner of speaking, as the "barometer" to measure the highs and lows of catacomb research, and any one generation's focus on issues that are in many cases still unresolved today.5 Even in our own time, the Jewish catacombs risk "isolation" once again from our continued preoccupation with their "Jewishness"—on the administrative as well as scholarly level—and need to be examined in a more critical light for their structure, contents and "storia" as it were, the history of modern studies on these funerary sites. ; 2010 Roma Subterranea Judaica 4, Publications of the International Catacomb Society

In the wake of the Nazi regime's policies, European Jewish cultural property was dispersed, dislocated, and destroyed. Books, manuscripts, and artworks were either taken by their fleeing owners and were transferred to different places worldwide, or they fell prey to systematic looting and destruction under German occupation. Until today, a significant amount of items can be found in private and public collections in Germany as well as abroad with an unclear or disputed provenance. Contested Heritage. Jewish Cultural Property after 1945 illuminates the political and cultural implications of Jewish cultural property looted and displaced during the Holocaust. The volume includes seventeen essays, accompanied by newly discovered archival material and illustrations, which address a wide range of topics: from the shifting meaning and character of the objects themselves, the so-called object biographies, their restitution processes after 1945, conflicting ideas about their appropriate location, political interests in their preservation, actors and networks involved in salvage operations, to questions of intellectual and cultural transfer processes revolving around the moving objects and their literary resonances. Thus, it offers a fascinating insight into lesser-known dimensions of the aftermath of the Holocaust and the history of Jews in postwar Europe.

A Brief Genealogy of Jewish Republicanism: Parting Ways with Judith Butler uses the chance synchronicity of the 2013 Israeli parliamentary elections and literary theorist Judith Butler's controversial Brooklyn College address calling for the boycotting of Israeli academic, cultural, and economic institutions as an occasion for examining possible relations between Jewishness and state-centered forms of self-governance. In an extended analysis of Butler's Parting Ways: Jewishness and the Critique of Zionism, Tucker shows how the alignment of certain authors' identities and ideas undergirding Butler's analytical framework draws upon a pointedly Christian conception of belief. This Christian conception of belief structures the most familiar understandings of modern secularism, articulated most famously by John Locke in his "Letter Concerning Toleration." Tucker reads Locke's "Letter"' alongside Jewish philosopher/rabbi Moses Mendelssohn's 1783 critique of Locke, Jerusalem: Or On Religious Power and Judaism, and the Jewish tradition of the minyan, making a case for the existence of an alternative history of publicness borrowing from Jewish conceptions of communal life and the proper relations of actions and ideas. In throwing light on a genealogy of Jewish practices aimed at the deliberate creation of collectives constituted by their grappling with contingent, historical time, Tucker argues for the existence of a Jewish tradition of republicanism, of democracy. Within such a context, the Jewishness of Israel can be seen to lie first and foremost in its methods of generating a civil collective out of a diverse citizenry rather than in the identities of its individual citizens. The tradition Tucker has in mind explicitly uses an idea of ritual or "ceremonial law" to sustain within itself a tension between a heterogeneity of perspectives and interests constitutive of democratic process and the forms of unity and agreement often understood to be the desired outcome of that process. By setting forth a framework in which heterogeneity and agreement are conceived as coincident modes of political being rather than steps in a linear process, this "Jewish republicanism" frames law-making, implementation and following as forms of a single structure of ritual practice. Such a framework might provide the inspiration and authority for reconceiving some of the fundamental relations of the Zionist project

This lecture will explore the intersection of Jewish Studies and Digital Humanities in general, and the myriad ways in which new technologies affect the field of Jewish History in particular. Importantly, the digital turn in Jewish Studies needs to be historicised; as is the case for the humanities in general, applications of computing in Jewish Studies go back at least 60 years. And as is true for the humanities in general, we should be careful to differentiate engagements with technology in the various (sub-)disciplines that Jewish Studies incorporates, while remaining attentive to common methodological and epistemological questions. In my lecture I will address these broader issues and ask what specific characteristics, if any, Jewish Studies scholars face, before delving into the specific challenges for Jewish historical research. I will then discuss how digital approaches have been, are, and could be harnassed to address these. As digitisation opens up new avenues for research, and can help overcome the classic problem of dispersal of sources, a crucial question to ask is what (Jewish) heritage is being digitised and which stories about the (Jewish) past can (and cannot) be told using them. What are the politics of digitisation in the context of Jewish history and how can we ensure that the offline Jewish historical record remains as relevant as its online counterpart in an age where more and more scholars move to using online resources? In short, how does the digital turn affect Jewish historical research and how can we bring about the full potential of the digital turn for research into Jewish history?

Amidst the emergence of modern European nation states and the racialized logic of global modernity, Jewish people began to be considered "sick," first by official discourses of knowledge—such as government, medicine, and psychoanalysis—then by themselves. In turn-of-the-century psychoanalysis and racial science, hallmarks of global modernity, for example, hysteria was a disease associated with the immutable and inferior natures of women and Jewish men. Approaching Jewish literatures comparatively and transnationally, spanning medical and cultural archives from the modernist period to today, my project examines a cultural genealogy that tropes the modern Jew's body as "sick"—a locus of sexual and racial difference. I bring scholarship on the modern Jewish body—by Sander Gilman, Todd Presner, Daniel Boyarin, and others—together with critical theories of modernity and their postcolonial revisions. By tracing trauma and disability as expressions of how racially gendered capitalism is embodied and survived, my project contributes to recent efforts to bridge trauma with disability studies, as well as bring both fields into conversation with categories of race, gender, and sexuality. The archive of Jewish hysteria offers an example of a literary mode that I am calling the "cultural scar." This is a mode in which overlapping metaphors of illness, disability, and trauma express a multiplicity of global modernity's violence, implicitly articulating relatedness between different and uneven histories of loss. Imbricated in turn-of-the-century ideologies like nationalism, race, heterosexuality, and eugenics, inventions of modern Jewish culture and politics often rejected the effeminate, "queer", racialized, diasporic, and sickly Jewish body. This body—the Jewish hysteric—haunts and unsettles canonical works of Jewish literature from the modernist period to today. Through close readings—from the grotesque figure of the mentshele (or little person) in transnational Jewish modernism, to guilt in post-Holocaust poetry, to contemporary "hysterical" women in American Jewish and Israeli literature—I show that hysteria is a mode of Jewish cultural production and critical memory that offers unsettled forms of identity and politics through a poetics of mourning. Embodying the mode of the cultural scar, these figures express transnational histories of violence and loss that work against celebratory national and diasporic forms.

This is a thesis about life after near-death. At this moment in history, it is rare to find Americans who are unaware of the plight of German Jews during the Shoah. Soon after assuming control of the German government in 1933, Adolf Hitler and the Nazi Party implemented a concentrated and institutionalized campaign of anti-Semitism. What began with job restrictions, loss of citizenship, and arbitrary prohibitions morphed into a policy of orchestrated mass murder.

This is a thesis about life after near-death. At this moment in history, it is rare to find Americans who are unaware of the plight of German Jews during the Shoah. Soon after assuming control of the German government in 1933, Adolf Hitler and the Nazi Party implemented a concentrated and institutionalized campaign of anti-Semitism. What began with job restrictions, loss of citizenship, and arbitrary prohibitions morphed into a policy of orchestrated mass murder.

This project illuminates Anglo-American Jewish women writers' (AAJWW) critical appropriation of counter-history—which David Biale argues is a Jewish hermeneutic for transvaluing historical records to expose the ethical structures of the present—in their writings to critique and expand definitions of citizenship and emerging Jewish nationalisms in England and the United States between 1880 and 1923. In chapter one, "Contingent Sympathies: Politics and Poetics of Pseudepigrapha," I examine Amy Levy and Emma Lazarus's use of counter-history and pseudepigraphic dramatic personation to challenge the gender and racial biases of authorship and citizenship with their poetry. In chapter two, "Exposing the 'Secret History': Translation and Biblical Midrash," I utilize translation theories put forward by AAJWW to expose how each relied on a counter-history hermeneutic to expand the role of women within and beyond their Jewish communities. In chapter three, "Novel Counter-histories: Contesting the 'Jewish Type' in the works of Amy Levy and Israel Zangwill," I examine Levy and Zangwill's novels as counter-histories to Joseph Jacobs and Francis Galton's composite photographs of the "Jewish type" and expose how imperialist narratives mobilize the gender and racial bias of liberal subjectivity. In chapter four, "Counter-Photography: History as Identity in Early Alternative Zionist Discourses," I trace the legacy of Jacobs's "Jewish type" in early political Zionist "fauxtographic" histories—which aimed to rewrite the discourse of modern Jewish identity—and then contrast these histories with AAJWW's historical works to expose what was being left out of this discourse of identity, namely Jewish women and indigent Jewish refugees. In chapter five, "From Plotzk to Boston: Mary Antin's Human Document: Immigration, Genre, and Citizenship," I situate Russian-Jewish author Mary Antin's memoir within the transatlantic contexts of British and American fin-de-siècle immigration policies and the burgeoning literary sub-genre of invasion fiction to claim her work as a counter-history of the "invasion of America" by Jewish immigrants. In the coda, "On the Edge of Empire: Hannah Barnett Trager & Citizenship in Pre-Mandatory Palestine," I foreground Trager's 1923 memoir, Pioneers in Palestine, as a counter-history of pre-mandate Palestine that challenges the gender, class and racial biases of political Zionism's vision of Jewish nationalism.

Although Jewish schools in England are generally deemed successful, internal communal surveys have highlighted concerns about their teaching of Jewish studies and modern Hebrew. The UK government in 1993 established detailed national criteria for four-yearly published inspections of all schools. This imposed the need to develop criteria for the evaluation of these specifically Jewish subjects, and both schools and foundation bodies have begun to respond through training and development activities. Analysis of the first published reports, shows evidence of mismatch between Jewish schools' aims for Jewish Studies and their practice. Common findings on modern Hebrew teaching indicate concerns about planning, methodology and assessment. The response of Jewish communal bodies is explored, showing an increasing focus and some rivalry towards servicing the inspection and development needs of Jewish schools. Jewish communal press reporting and parental response to inspection is considered.