Artículos de revistas sobre el tema "Jewish encyclopaedia"

In standard Jewish reference works the figure of Pope Pius X has either been sorely neglected or has received a decidedly negative press. For the concise New Standard Jewish Encyclopedia, Pius X simply does not exist. The Universal Jewish Encyclopedia mentions rather cryptically that the pope was “better disposed” towards the Jews than had been his immediate predecessors. On the other hand, the monumental Encyclopaedia Judaica characterizes Pius as “disdainful of Judaism and the Jewish people.” Catholic biographies of this pontiff, essentially hagiographic, provide little or no insight into his relations with the Jews or his position on the Jewish question. However, as we shall attempt to argue, Giuseppe Sarto (1835–1914), who was elected pope in 1903 and canonized in 1954, maintained warm personal relationships with individual Jews throughout his ecclesiastical career, held a positive view of the Jewish character, defended the Jewish people against defamation and violence, and was instrumental in halting a twenty-year-old antisemitic campaign that had previously been waged in Italy by the clerical party.

Encyclopedias are important reference works. They are meant to summarize the state of knowledge in any given field and convey it to both the layperson and the scholar in a clear, concise manner. For Jews and Judaism, the first major effort in this regard was the Jewish Encyclopedia of 1906, which drew upon the knowledge of a cadre of European and American scholars of the Science of Judaism (Wissenschaft des Judentums). Its successor the German Encyclopaedia Judaica began to appear in 1929 but was interrupted in 1934 by the rise of Nazism. It had only reached the end of the letter L. After the war, efforts resumed which resulted in the production of two major encyclopedias, The Hebrew Encyclopaedia Hebraica (ha-Entsiklopedyah ha-‘Ivrit), completed in 1982, and the English Encyclopaedia Judaica (henceforth EJ1), which first appeared in 1971 followed by a corrected edition in 1972. Both works were published in Israel and are considered to be major achievements. The latter used a lot of material from both its German and Hebrew predecessors.

Abstract In 1922, philosopher Jakob Klatzkin (1882–1948) and Zionist politician and later president of the World Jewish Congress, Nahum Goldmann (1895–1982) founded the Eschkol publishing company in Berlin and began their major work on the Encyclopaedia Judaica (1928–1934). Eschkol was active during the Weimar Republic, where culture and politics were shaped by a Jewish renaissance and by the sustained migration of Jews from Eastern Europe. Most of the publisher’s books and brochures show emblematic historical ruptures and the migration of knowledge to new spaces, languages, and cultures. This article analyzes Eschkol’s publications and cultural agenda from the perspective of a material culture of printed works, and focuses on its textbook program. It concentrates the discussion on the historian Simon Bernfeld (1860–1940) and Jakob Klatzkin, two formative scholars of that period.

In the poetic passages of 1 Maccabees, the narrated events are summarized and interpreted from the perspective of a third-person omniscient narrator. In these passages metaphorical speech is prominent. This article examines the functions of these metaphors within their literary contexts and investigates which social, cultural and religious conditions are recognized as integral parts of the “cultural encyclopaedia” of the ancient Jewish author and his addressees.

A strong case can be made that the concept of naskh, “abrogation” or “annulment”, was the most potent weapon in the arsenal of Muslim polemicists seeking to convert Jews (Burton‘s Encyclopaedia of the Qurʾān is highly informative but deals almost exclusively with naskh in its internal Islamic contexts, e.g., hermeneutics and legal theory). Naskh did not necessarily involve any rejection of Jewish scripture or tradition as fraudulent or corrupt. It rested on the simple premise, explicitly confirmed by the Qur’an, that the deity may alter or replace His legislation over the course of time. In the first part of this paper, I will briefly review the topic, adding some texts and observations that, to the best of my knowledge, have not appeared in the academic literature (comprehensively surveyed in Adang’s Muslim Writers on Judaism and the Hebrew Bible: From Ibn Rabban to Ibn Hazm, 1996; also in Adang and Schmidtke’s Polemics (Muslim-Jewish) in Encyclopedia of Jews in the Islamic World, 2010). The bulk of this paper will consist of a fairly detailed summary of an unpublished tract on naskh written by Rashīd al-Dīn Faḍlullāh Hamadānī (RD) (1247–1318), himself a Jewish convert to Islam and a monumental politician, cultural broker, historian, and author.

A Term in many ways inappropriate to the Middle Ages’: so begins AA a recent medieval encyclopaedia article on ‘antisemitism’. It is the first worry of the medievalist. On the one hand, he or she hears the c’est la même chose cry of the non-medievalist when the latter looks at examples of medieval hatred of the Jews. On the other hand, he or she is acutely aware both of the modernity of racial thought and the way in which twelfth-or thirteenth-century texts, when discussing Jews, use religious vocabulary, not ‘racial’. Painful modern Jewish and Christian concern to examine the Church’s guilt pushes in the same direction as the medievalist’s anxiety about anachronism. The effect is to underline religion.

En aquest article volem sintetitzar les expressions jurídiques de dret matrimonial que apareixen al llarg de la història expressades en el document principal anomenat ketubah (escrit) que el marit lliura a l’esposa per a comprar-la en matrimoni. Per això farem prèviament un breu recorregut per les pàgines del Primer Testament. Assenyalarem especialment els primers segles dC perquè en aquests el rabinisme fixa amb detall les qüestions jurídiques més definitives que serviran fins a l’edat mitjana i encara als nostres dies, almenys en el judaisme ortodox. Volem mostrar l’evolució que els diversos elements jurídics han tingut al llarg dels temps. No tindrem en compte els elements jurídics que en l’antigor han usat i usen tant els caraïtes (s. VIII-XX)* com els sabateus (s. XVII-XIX) i les diverses formes de judaisme modern com ara el Reformat, el Conservador o el Reconstruccionista, el que no impedirà que aquí i allí hi puguem fer alguna referència. Ens hem servit sobretot de l’obra cabdal en aquesta matèria: Epstein, Louis M., “The Jewish Marriage Contract A Study in the Status of Woman in Jewish Law” (Jewish Theological Seminary of America 1927), tenint en compte és clar el que posteriorment s’ha escrit sobre el tema degut a les troballes a Naḥal Ḥeber i a Qumran, junt amb els estudis sobretot de Elon, Menahem, Safrai, Shmuel i la mateixa Encyclopaedia Judaica (2a ed. Keter Publishing House).

The last few years have brought us handbooks, companion guides and encyclopaedias in serried ranks. In size these works have ranged from magnum (opus) through to double magnum or perhaps (in the case of the 2010 Oxford Encyclopedia of Ancient Greece and Rome) to jeroboam. The new Wiley-Blackwell Encyclopedia of Ancient History outdoes them all in capacity (clearly a rehoboam) and range. This vast work – comprising over 5,000 entries in more than 7,000 pages – advances confidently (note the bold use of the definite article in the title: TheEncyclopedia of Ancient History) beyond the confines of the ‘classical world’ and ‘ancient Greece and Rome’ to provide nothing less than a reference work for the whole of Ancient History from the Near East to the Egypt of the Pharaohs, from the Neolithic to the eighth century ce. The refusal of this work to recognize traditional boundaries would clearly have appealed to the spirit of Alexander III, the Great (whose entry spans an impressive six pages). Alexander would no doubt also be impressed by the remarkable juxtapositions which occur within this alphabetized encyclopaedia: in volume 11 we move within five pages from an Egyptian residence and town associated with Rameses II (Piramese) to the Greek district of Elis around Olympia (Pisa) to a ‘short Jewish magical text of a Late Antique Babylonian provenance’ (Pishra de-Rabbi Hanina ben Dosa; 5337). Alexander's attempts at eastward expansion proved, in the end, too much for his men. One wonders if this work too – in the form of thirteen printed volumes – may prove to be similarly overwhelming to many an undergraduate whose starting point lies in Augustan Rome or Periclean Athens:(consider, for example the daunting thirty-five pages of maps which precede the first entry in volume 1 (not ‘Aardvark’, alas, but ‘Abantes’). However, it is important to consider that the print version of this work is not the end of the project nor even the main point of the project at all. The Encyclopedia of Ancient History is a true child of the World Wide Web. It has clearly been conceptualized as an online resource (not simply as a printed text that can be viewed on a computer screen) that will continue to expand and evolve: The electronic form of the EAH will continue to add new articles, indeed new areas of the ancient world; to revise existing ones; and to create spaces for correction and discussion of published articles – even, in line with our conviction of the open-endedness of history, counter-articles… . It will try to represent something of the unsettledness of our disciplines and their vitality. It will continue to evolve as historical studies do. (cxxxvi)

Abstract All the works of the prolific encyclopaedic author Alexander Polyhistor have only been preserved in fragments: only his ‘On Jews’ and ‘Chaldaica’ are better known. In his ‘On Jews’, Polyhistor brought together various sources on Jewish history. The ‘Chaldaica’ addressed Babylonian as well as Assyrian history, and apparently consisted of an epitome Polyhistor had made of the Babyloniaca of Berossos combined with the classical account of the Assyrian kings. In the extant text of his epitome of Berossos' work, as it has been preserved by Jewish and Christian authors, there are clearly insertions – passages that do not derive from Berossos' Babyloniaca. Was Alexander Polyhistor responsible for them? In most cases it is difficult to give an answer, but some insertions can be ascribed to Polyhistor.

AbstractThe final form of the book of Jubilees is commonly dated to the Hellenistic period. It may come as no surprise, therefore, that various parallels between Jubilees and Greek scholarship have been discovered. Yet scholars remain divided on Jubilees’ attitude towards Greek culture. In this article, I argue that Jubilees is fully conversant with global intellectual developments in the Hellenistic period and exhibits a type of encyclopaedic rhetoric similar to non-Jewish scholarly writings from this period. At the same time, Jubilees exhibits a local outlook, as it emphasises the timelessness and distinctiveness of the Jewish nation and its laws. Hence, the book must be understood as a “glocal” work, in which global and local trends merge and are intricately intertwined.

The renowned thirteenth-century Syriac historian Gregory Abū al-Faraj was an encyclopaedic and prolific author, writing in fields as diverse as theology, history, literature and philosophy. This multifaceted approach makes him a forerunner of the Renaissance concept of “homo universalis”, embodying the quest for “universal knowledge”. Among his notable works, the Makhtebhanūth zabhne, written in Syriac by Abū al-Faraj, is a cornerstone of Turkish and Islamic historical studies. The article explores the semantic nuances behind his relativity, Ibn al-Ibri, and summarises the prevailing discussions. It also examines the claims made by European orientalists to Abū al-Faraj’s Jewish ancestry, as well as the counter-arguments put forward by opposing scholars. Most importantly, this article offers fresh and original insights into this complicated subject, thus broadening the discourse surrounding Abū al-Faraj’s background.

The article analyzes the glosses for the names of fragrances, spices, and sweets used at Gen 37: 25 and 43: 11 in the Slavonic-Russian Pentateuch from the 15th century, which was edited according to the Jewish sources. There are glosses nekhot (borrowed from Hebrew) for the word temyan ‘frankincense’ of the Old Church Slavonic Translation (Gen 37: 25); hypothetically Turkic loanword ambar (etymologically ‘ambergris,’ from Arabic, also this form could be mediated with perhaps Persian) for the word voniavitsa / vonialitsa ; firyak / firyatik ‘theriac’ for the word smola ‘resin’; vosk ‘wax’ for the word temyan (Gen 43: 11); and migdaly ‘almonds’ for the word orěsi ‘nuts.’ Because some of these glosses are of obvious West Russian origin (being the Ruthenian or Polish loanwords in the Church Slavonic text), the author draws a conclusion that this version of the Pentateuch appeared in the Ruthenian lands. The article also contains corresponding readings not only from the Masoretic text but from the Turkic targum which influenced on the Edited Pentateuch. The author finds the textual correspondence of the latter with the Turkic targum in these biblical passages and the conceivable borrowings from Old Western Kipchak. The important fact is also that this group of glosses is not related to religious topics but more likely reflects encyclopaedical interests of the glossators who evidently were connected to the so-called “heresy of Judaizers.”

This article focuses on the beginnings of the aphoristic writings of Austrian-Israeli Hebrew poet and rabbi Elazar Benyoëtz (*1937). It draws on two novel sources: his personal library, which is one of the last private book collections in Israel to contain the German-Jewish literary canon, and a first draft of his autobiography. This article follows the first-time analysis of reading traces from the library’s marginalia and paraphernalia; five case studies progressively trace Benyoëtz’s transformation in the 1960s and 1970s from solely a Hebrew poet into the most influential contemporary aphorist in the German language. In addition, the article presents points of departure for future research into the genesis of the Archiv Bibliographia Judaica, the largest encyclopaedia to date on Jewish authors writing in German.

AbstractAt a first glance the relationships between Gershom Scholem and Oskar Goldberg or Erich Unger seem to be meaningless. However, from 1921 to 1979, Scholem was frequently confronted with both. He was hostile towards Goldberg who was better known in Berlin in the twentieth century than he was himself. He insulted him in a letter to a mistress of Erich Engel’s, who was a friend of Erich Unger. By doing so Scholem could be sure that Goldberg would read it. He took Goldberg for a cabbalist, but Goldberg firmly denied this. Unger wrote an essay criticising the idea of cabbala supported by Scholem, but it was not published. After the death of Oskar Goldberg Scholem wrote about him in the Encyclopaedia Judaica even though he rejected Goldberg’s theories, but he was unable to describe him adequately. In 1977 Scholem placed Goldberg on a par with leading scholars by listing the Warburg-circle, the Institute for Social Science and the Oskar Goldberg group as the most important ›Jewish sects‹. In the same year he wrote in a letter that Goldberg was, regarding the cabbala-research, »in some way the exact opposite to what I was doing«. Against the background of this very tense relationship it obviously is very unfortunate that a discussion between Scholem and Goldberg about cabbala never happened.

Isra’iliyyat, or biblical reports undoubtedly play a key role in the interpretations of the Holy Qur’an. That is because Isra’iliyyat provide detailed information of the past Prophets (‘Alaihim As-Salam) in the Holy Qur’an. Since biblical reports can range from sound to weak and even baseless in strengths, the Quranic interpreters have diverse stance regarding their acceptance. The prime purpose of this study is to explore the stance of Sayyid Mawdudi towards biblical reports. Sayyid Mawdudi had a balanced approach to it. He did not reject it outright; nor did he accept it totally without examination. He remained extremely cautious in dealing with it. He clearly identifies the similarities and differences between the Holy Qur’an and the biblical reports; and in case of differences existing, decides on reports to be accepted. The study followed a textual analytical method to deal with the biblical reports quoted by Sayyid Mawdudi in his Tafsir. It also used the original biblical reports from the Bible’s New International Version, ‘Al-Kitab al-Muqaddas’ in Arabic, the Talmud and the Jewish Encyclopaedia to refer to the original sources of biblical reports and their own explanation of it. The study concluded that the biblical reports are indispensable parts of the interpretation of the Holy Qur’an. They should not be rejected outright, nor should they be accepted without thorough investigation. When compared to all contemporary and traditional scholars, it is found that Sayyid Mawdudi had an ideal stance towards biblical reports.

Summary: The Punjabi diaspora is the pillar of Punjabi cinema, which shows the coexistence of Pakistani and Indian-origin Punjabis living abroad, which is settled all over the world. The word "diaspora" originally referred to the exile and dispersion of the Jews in various countries around the world, who were also expelled from Jerusalem after being expelled from Judea. After which they moved to different parts of the world, and the word "Diaspora" is also derived from the Greek language to describe their yearning for their own motherland. The Encyclopaedia of Indian Diaspora also explains its meaning: "Diaspora is derived from the memories of the immigrant man of his motherland." But on the other hand, the Punjabi Diaspora was not born like the "Diaspora" of the Jews, yet today Punjabis are scattered all over the world. In fact, due to the dividing policy of British society, after the partition of the country at the time of independence, a large number of Pakistani Punjabis came to India and many Indian Punjabis settled in Pakistan, which has determined the central and resident segments of the Punjabi diaspora. In the present era, Indian Punjab is called the centre of the Punjabi diaspora, and Pakistani Punjab is called the centre of the resident diaspora. That is why those Punjabis who have settled on any Indian territory outside of Punjab are called foreign Punjabis, and those who have settled in any other country other than India and Pakistan are called immigrant Punjabis. Diaspora-centric Punjabi cinema is playing an extremely important role in presenting this co-existence of these Punjabis on the silver screen.

Aunty Mary Graham, Kombu-merri elder and philosopher, writes, “you are not alone in the world.” We have a responsibility to each other, as well as to the land, and violence is the refusal of this relationship that binds us (Rose). Similarly, Emmanuel Levinas, a French-Lithuanian Jewish teacher and philosopher who lived through the Holocaust, writes that, “my freedom does not have the last word; I am not alone” (Levinas, Totality 101). For both writers, the recognition that one is not alone in the world creates an imperative to act ethically. For non-Indigenous educators working in the Indigenous Studies space—as arguably all school teachers are, given the Australian Curriculum—their relationship with Indigenous Australia creates an imperative to consider ethics and responsibility in their work. In this article, I use Emmanuel Levinas’s thinking and writing on epistemological violence and ethics as a first philosophy to consider how pre-service teachers engage with the ethical responsibilities inherent in teaching and learning Indigenous Studies.To begin, I will introduce Emmanuel Levinas and his writing on violence, followed by outlining the ways that Indigenous perspectives are incorporated into the Australian Curriculum. I will finish by sharing some of the reflective writing undertaken by pre-service teachers in a compulsory Indigenous education subject at an Australian university. These data show pre-service teachers’ responses to being called into responsibility and relationality, as well as some of the complexities in avoiding what I term here epistemological violence, a grasping of the other by trying to make the other infinitely knowable. The data present a problematic paradox—when pre-service teachers write about their future praxis, they necessarily defer responsibility to the future. This deferral constructs an image of the future which transcends the present, without requiring change in the here and now.Of note, some of this writing speaks to the violence enacted upon Indigenous peoples through the colonisation of Australia. I have tried to write respectfully about these topics. Yet the violence continues, in part via the traumatic nature of such accounts. As a non-Indigenous educator and researcher, I also acknowledge that such histories of violence have predominantly benefited people like myself and that the Countries on which this article was written (Countries of the sovereign Bindal and Wulgurukaba peoples) have never been ceded.Emmanuel Levinas: Ethics as First PhilosophyEmmanuel Levinas was a French-Lithuanian Jewish teacher and philosopher for whom surviving the Holocaust—where most of his family perished—fundamentally changed his philosophy. Following World War II, Levinas critiqued Heidegger’s philosophy, writing that freedom—an unencumbered being in the world—could no longer be considered the first condition of being human (Levinas, Existence). Instead, the presence of others in the world—an intersubjectivity between oneself and another—means that we are always already responsible for the others we encounter. Seeing the other’s face calls us to be accountable for our own actions, to responsibility. If we do not respect that the other is different to one’s self, and instead try to understand them through our own frames of reference, we commit the epistemological violence of reducing the other to the same (Levinas, Totality 46), bringing their infinity into our own totality.The history of Indigenous and non-Indigenous relations both in Australia and globally has been marked by attempts to bring Indigenous peoples into non-Indigenous orders of knowledge (Nakata, “Cultural Interface”). The word “Aboriginal”, derived from the Latin “of the original”, refers to both Indigenous peoples’ position as original inhabitants of lands, but also to the anthropological idea that Indigenous peoples were early and unevolved prototypes of human beings (Peterson). This early idea of what it means to be Indigenous is linked to the now well-known histories of ontological violence. Aboriginal reserves were set up as places for Aboriginal people to perish, a consequence not just of colonisation, but of the perception that Indigenous people were unfit to exist in a modern society. Whilst such racist ideologies linger today, most discourses have morphed in how they grasp Indigenous people into a non-Indigenous totality. In a context where government-funded special measures are used to assist disadvantaged groups, categories such as the Indigenous/non-Indigenous binary can become violent. The Closing the Gap campaign, for example, is based on this categorical binary, where “sickness=Indigenous” and “whiteness=health”. This creates a “moral imperative upon Indigenous Australians to transform themselves” (Pholi et al. 10), to become the dominant category, to be brought into the totality.Levinas’s philosophical writings provide a way to think through the ethical challenges of a predominantly non-Indigenous teaching workforce being tasked to not just approach the teaching of Indigenous students with more care than previous generations, but to also embed Indigenous perspectives and knowledges into their teaching work. Levinas’s warning of a “disinterested acquisition of knowledge” (Reader 78), seemingly unrestrained by memory or relationships, is useful in two ways. First, for pre-service teachers learning about Indigenous education, Levinas’s work provides a reminder of the ethical responsibilities that all members of a community have to each other. However, this responsibility cannot be predicated on unwittingly approaching Indigenous topics through Western knowledge lenses. Instead, Levinas’s work also reminds us about the ethics of knowledge production which shape how others—in this case Indigenous peoples—come to be known; teachers and pre-service teachers must engage with the politics of knowledge that shape how Indigenous peoples come to be known in educational settings.You Are Not Alone in the World: Indigenous Perspectives in the Australian CurriculumIn 2010, the Australian Curriculum was launched by the Australian Curriculum, Assessment and Reporting Authority (ACARA) with the goal of unifying state-driven curricula into a common approach. Developed from the 2008 Melbourne Declaration on Educational Goals for Young Australians (Ministerial Council for Education, Early Childhood Development and Youth Affairs [MCEECDYA]), the Curriculum has occupied a prominent position in the Australian educational policy space. As well as preparing a future workforce, contemporary Australian education is essentially aspirational, “governed by the promise of something better” (Harrison et al. 234), with the Australian Curriculum appearing to promise the same: there is a concerted effort to ensure that all Australians have access to equitable and excellent educational opportunities, and that all students are represented within the Curriculum. Part of this aspiration included the development of three Cross-Curriculum Priorities (CCPs), focus areas that “give students the tools and language to engage with and better understand their world at a range of levels” (ACARA, “Cross-Curriculum Priorities” para. 1). The first of these CCPs is Aboriginal and Torres Strait Islander Histories and Cultures and is organised into three key concepts: connection to Country/Place; diversity of Aboriginal and Torres Strait Islander cultures; and diversity of Aboriginal and Torres Strait Islanders societies. In the curriculum more broadly, content descriptions govern what is taught across subject areas from Prep to Year 10. Content elaborations—possible approaches to teaching the standards—detail ways that Aboriginal and Torres Strait Islander Histories and Cultures can be incorporated. For example, Year 7 Science students learn that “predictable phenomena on Earth, including seasons and eclipses, are caused by the relative positions of the sun, Earth and the moon”. This can be taught by “researching knowledges held by Aboriginal and Torres Strait Islander Peoples regarding the phases of the moon and the connection between the lunar cycle and ocean tides” (ACARA, “Science” ACSSU115). This curriculum priority mandates that teachers and learners across Australia engage in representations of Indigenous peoples through teaching and learning activities. However, questions about what constitutes the most appropriate activities, when and where they are incorporated into schooling, and how to best support educators to do this work must continue to be asked.As Indigenous knowledges and perspectives are brought into the classroom where this curriculum is played out, they are shaped by the discourses of the space (Nakata, “Cultural Interface”): what is normalised in a classroom, the teachers’ and students’ prior understandings, and the curriculum and assessment expectations of teaching and learning. Nakata refers to this space as the cultural interface, the contested space between Indigenous and Western knowledge systems where disciplinary discourses, practices and histories translate what is known about Indigenous peoples. This creates complexities and anxieties for teachers tasked with this role (Nakata, “Pathways”). Yet to ignore the presence of Indigenous histories, lifeworlds, and experiences would be to act as if non-Indigenous Australia was alone in the world. The curriculum, as a socio-political document, is full of representations of people. As such, care must be given to how teachers are prepared to engage in the complex process of negotiating these representations.The Classroom as a Location of PossibilityThe introduction of the Australian Curriculum has been accompanied by the Australian Professional Standards for Teachers (APST) which govern the requirements for graduating teachers. Two particular standards—1.4 and 2.4—refer to the teaching of Indigenous students and histories, cultures and language. Many initial teacher education programs in Australian universities have responded to the curriculum requirements and the APSTs by developing a specific subject dedicated to Indigenous education. It is difficult to ascertain the success of this work. Many in-service teachers suggest that more knowledge about Indigenous cultures is required to meet the APST, risking an essentialised view of the Indigenous learner (Moodie and Patrick). Further, there is little empirical research on what improves Indigenous students’ educational outcomes, with the research instead focusing on engaging Indigenous students (Burgess et al.). Similarly, there is yet to be a broadscale research program exploring how teacher educators can best educate pre-service teachers to improve educational outcomes for Indigenous students. Instead, much of the research focuses on engaging (predominantly non-Indigenous) becoming-teachers through a variety of theoretical and pedagogical approaches (Moreton-Robinson et al.) A handful of researchers (e.g. Moodie; Nakata et al.; Page) are considering how to use curriculum design to structure tertiary level Indigenous Studies programs—for pre-service teachers and more generally—to best prepare students to work within complex uncertainties.Levinas’s philosophy reminds us that we need to push beyond thinking about the engagement of Indigenous peoples within the curriculum to the relationship between educator-researchers and their students. Further, Levinas prompts us to question how we can research in this space in a way that is more than just about “disinterested acquisition of knowledge” (Reader 78), instead utilising critical analysis to consider a praxis which ultimately benefits Indigenous students, families and communities. The encounter with Levinas’s writing challenges us to consider how teacher educators can engage with pre-service teachers in a way that does not suggest that they are inherently racist. Rather, we must teach pre-service teachers to not impress the same type of epistemological violence onto Indigenous students, knowledges and cultures. Such questions prompt an engagement with teaching/research which is respectful of the responsibilities to all involved. As hooks reminds us, education can be a practice of freedom: classrooms are locations of possibilities where students can think critically and question taken-for-granted assumptions about the world. To engage with praxis is to consider teaching not just as a practice, but as a theoretically and justice-driven approach. It is with this backdrop that I move now to consider some of the writings of non-Indigenous pre-service teachers.The Research ProjectThe data presented here is from a recent research project exploring pre-service teachers’ experiences of a compulsory Indigenous education subject as part of a four-year initial teacher education degree in an Australian metropolitan university (see McDowall). The subject prepares pre-service teachers to both embed the Aboriginal and Torres Strait Islander Histories and Cultures CCP in their praxis and to teach Indigenous students. This second element engages both an understanding of Indigenous students as inhabiting an intercultural space with particular tensions (Nakata, “Pathways”), and the social-political-historical discourses that impact Indigenous students’ experiences. This includes the history of Indigenous education, the social construction of race, and a critical awareness of deficit approaches to working with Indigenous students. The subject was designed to promote a critical engagement with Indigenous education, to give pre-service teachers theoretical tools to make sense of both how Indigenous students and Indigenous content are positioned in classrooms and develop pedagogical frameworks to enable future teaching work. Pre-service teachers wrote weekly reflective learning journals as an assessment task (weighted at 30% of their total grade). In the final weeks of semester, I asked students in the final weeks of semester for permission to use their journals for a research project, to which 93 students consented.Reading the students’ reflective writing presents a particular ethical paradox, one intricately linked with the act of knowing. Throughout the semester, a desire to gain more knowledge about Indigenous peoples and cultures shifted to a desire to be present as teacher(s) in the Indigenous education landscape. Yet for pre-service teachers with no classroom of their own, this being present is always deferred to the future, mitigating the need for action in the present. This change in the pre-service teachers’ writing demonstrates that the relationship between violence and responsibility is exceedingly complex within the intersection of Indigenous and teacher education. These themes are explored in the following sections.Epistemological ViolenceOne of the shifts which occurred throughout the semester was a subtle difference in the types of knowledges students sought. In the first few weeks of the subject, many of the pre-service teachers wrote of a strong desire to know about Indigenous people and culture as a way of becoming a better educator. Their expectations were around wanting to address their “limited understandings”, wanting to “heighten”, “develop”, and “broaden” “understanding” and “knowledge”; to know “more about them, their culture”. At the end, knowing and understanding is presented in a different type of way. For some students, the knowledge they now want is about their own histories and culture: “as a teacher I need the bravery to acknowledge what happened in the past”, wrote one student in her final entry.For other students, the idea of knowing was shaped by not-knowing. Moving away from a desire to know, and thereby possess, the students wrote about the need to know no longer being present: “I owe my current sense of confidence to that Nakata article. The education system can’t expect all teachers to know exactly how to embed Indigenous pedagogy into their classrooms, can they?” writes one student in her final entry, following on to say, “the main strategy I got from the readings … still stands true: ‘We don’t know everything’ and I will not act like I do”. Another writes, “I am not an expert and I am now aware of the multitude of resources available, particularly the community”.For the students to claim knowledge of Indigenous peoples would be to enact epistemological violence, denying the alterity—difference—of the other and drawing them into our totalities. In the final weeks of the semester, some students wrote that they would use hands-on, outdoor activities in order to enact a culturally responsive pedagogy. Such a claim shows the tenacity of Western knowledge about Indigenous students. In this case, the students’ sentiment can be traced back to Aboriginal Learning Styles (Harris), the idea that Aboriginal students inherently learn via informal hands-on (as opposed to abstract) group approaches. The type of difference promoted in Aboriginal learning styles is biological, suggesting that on account of their Indigeneity, Aboriginal students inherently learn differently. Through its biological function, this difference essentialises Indigenous learners across the nation, claiming a sameness. But perhaps even more violently, it denies the presence of an Indigenous knowledge system in the place where the research took place. Such an Indigenous knowledge system begins from the land, from Country, and entails a rich set of understandings around how knowledge is produced, shared, learnt and, enacted through place and people-based knowledge practices (Verran). Aboriginal learning styles reduces richness to a more graspable concept: informal learning. To summarise, students’ early claims to knowledge shifted to an understanding that it is okay to ‘not know’—to recognise that as beginning teachers, they are entering a complex field and must continue learning. This change is complicated by the tenacity of knowledge claims which define Indigenous students into a Western order of knowledge. Such claims continue to present themselves in the students writing. Nonetheless, as students progressed through the semester and engaged with some of the difficult knowledges and understandings presented, a new form of knowing emerged. Ethical ResponsibilitiesAs pre-service teachers learned about the complex cultural interface of classrooms, they began to reconsider their own claims to be able to ‘know’ Indigenous students and cultures. This is not to say that pre-service teachers do not feel responsibility for Indigenous students: in many journals, pre-service teachers’ wanted-ness in the classroom—their understanding of their importance of presence as teachers—is evident. To write for themselves a need to be present demonstrates responsibility. This took place as students imagined future praxis. With words woven together from several journals, the students’ final entries indicate a wanting-to-be-present-as-becoming-ethical-teachers: I willremember forever, reactionsshocked, sad, guilty. A difference isI don’t feel guilt.I feelI’m not alone.I feelmore aware ofhow I teachhow my opinionscan affect people. I guesswe are the oneswho must makethe change. I feelsomewhat relieved bywhat today’s lecturer said.“If you’re willingto step outfrom behind fencesto engage meaningfullywith Indigenous communitiesit will not be difficult.” I believethe 8-ways frameworkthe unit of workprovide authentic experiencesare perfect avenuesshape pedagogical practicesI believemy job isto embrace remembrancemake this happenmake sure it stays. I willtake away frameworkssupport Indigenous studentsalongside Indigenous teacherslearn from themconsult with communityimprove my teaching. In these students’ words is an assumed responsibility to incorporate Indigenous knowledges and perspectives into their work as teachers. To wish representations of Indigenous peoples and knowledges present in the classroom is one way in which the becoming-teachers are making themselves present. Even a student who had written that she still didn’t feel completely equipped with pedagogical tools still felt “motivated” to introduce “political issues into Australia’s current system”.Not all students wrote of such presence. One student wrote of feeling left “disappointed”, “out of pocket”, “judged” – that the subject had “just ‘ticked the box’” (a phrase used by a second student as well). Another student wrote a short reflection that scratched the surface of the Apology¹, noting that “sorry is something so easy to say”. It is the mixture of these responses which reminds us as researchers and educators that it is easy to write a sense of presence as a projection into the future into an assessment task for a university subject. Time is another other, and the future can never be grasped, can never truly be known (Levinas, Reader). It is always what is coming, for we can only ever experience the present. These final entries by the students claim a future that they cannot know. This is not to suggest that the words written—the I wills and I believes which roll so quickly off the pen—are not meaningful or meant. Rather, responsibility is deferred to the future. This is not just a responsibility for their future teaching. Deferral to the future can also be a way to ease one’s self of the burden of feeling bad about the social injustices which students observe. As Rose (17) writes,The vision of a future which will transcend the past, a future in which current contradictions and current suffering will be left behind enables us to understand ourselves in an imaginary state of future achievement … enables us to turn our backs on current social facts of pain, damage, destruction and despair which exist in the present, but which we will only acknowledge as our past.The pre-service teachers’ reflective writing presents us with a paradox. As they shift away from the epistemological violence of claiming to know Indigenous others from outside positions, another type of violence manifests: claiming a future which can transcend the past just as they defer responsibility within the present. The deferral is in itself an act of violence. What types, then, of presence—a sense of responsibility—can students-as-becoming-professionals demonstrate?ConclusionRose’s words ask us as researchers and educators to consider what it might mean to “do” ethical practice in the “here and now”. When teachers claim that more knowledge about Indigenous peoples will lead to better practice, they negate the epistemological violence of bringing Indigeneity into a Western order of knowledge. Yet even as pre-service teachers’ frameworks shift toward a sense of responsibility for working with Indigenous students, families, and communities—a sense of presence—they are caught in a necessary but problematic moment of deferral to future praxis. A future orientation enables the deflection of responsibility, focusing on what the pre-service teachers might do in the future when they have their own classrooms, but turning their backs on a lack of action in the present. Such a complexity reveals the paradox of assessing learnings for both researchers and university educators. Pre-service teachers—visitors in placement classrooms and students in universities—are always writing and projecting skill towards the future. As educators, we continually ask for students to demonstrate how they will change their future work in a time yet to come. Yet when pre-service teachers undertake placements, their agency to enact difference as becoming-teachers is limited by the totality of the current school programs in which they find themselves. A reflective learning journal, as assessment directed at projecting their future work as teachers, does not enable or ask for a change in the here and now. We must continue to engage in such complexities in considering the potential of epistemological violence as both researchers and educators. Engaging with philosophy is one way to think about what we do (Kameniar et al.) in Indigenous education, a complex field underpinned by violent historical legacies and decades of discursive policy and one where the majority of the workforce is non-Indigenous and working with ideas outside of their own experiences of being. To remember that we are not alone in the world is to stay present with this complexity.ReferencesAustralian Curriculum and Assessment Reporting Authority. “Cross-Curriculum Priorities.” Australian Curriculum. Australian Curriculum and Assessment Reporting Authority, n.d. 23 Apr. 2020 <https://www.australiancurriculum.edu.au/f-10-curriculum/cross-curriculum-priorities/­>.———. “Science.” Australian Curriculum. 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