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Articoli di riviste sul tema "College of Jewish Studies"

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Autore: Grafiati

Pubblicato: 25 luglio 2024

Ultima modifica: 31 luglio 2024

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1

Solberg, Winton U. "The Early Years of the Jewish Presence at the University of Illinois". Religion and American Culture: A Journal of Interpretation 2, n. 2 (1992): 215–45. http://dx.doi.org/10.1525/rac.1992.2.2.03a00040.

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For over two centuries, the College was the characteristic form of higher education in the United States, and the College was closely allied to the church in a predominantly Protestant land. The university became the characteristic form of American higher education starting in the late nineteenth Century, and universities long continued to reflect the nation's Protestant culture. By about 1900, however, Catholics and Jews began to enter universities in increasing numbers. What was the experience of Jewish students in these institutions, and how did authorities respond to their appearance? These questions will be addressed in this article by focusing on the Jewish presence at the University of Illinois in the early twentieth Century. Religion, like a red thread, is interwoven throughout the entire fabric of this story.

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2

Hudi, József Attila. "Zsidó ifjak a Pápai Református Kollégiumban 1848 előtt". Acta Papensia 7, n. 1-2 (2007): 51–62. http://dx.doi.org/10.55954/ap.2007.1-2.51.

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There were 2437 students enrolled in the Pápa Reformed College between 1815-1847 and, out of them , 176 were Israelite. Most of the enrolled Jewish students came from families of traders and artisans. 61,8 % of the parents w ere traders, while 8,4% w orked as craftsmen. The rest of the parents were doctors, surgeons, rabbis, restaurant-keepers, notaries, leaseholders. Even m idw ives provided their children w ith education. The minority of the children started their studies at the elementary school, while the majority at the gram mar school. Legal education was started at the College in 1832, which attracted youth mainly from the Transdanubian region. The reception of Jewish people from H ungary, Bohemia and Moravia testifies the openness of the College. While the colleges in D ebrecen and Sárospatak showed reservation, the Pápa College opened its gates before the Jewish people living in the region. Rabbi Lipót Low (1811-1875) taught Hebrew and French languages in the College for a while.

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3

Newman, Louis E. "Jewish Studies in the Small Liberal Arts College". Shofar: An Interdisciplinary Journal of Jewish Studies 9, n. 4 (1991): 112–15. http://dx.doi.org/10.1353/sho.1991.0066.

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4

Guesnet, François. "Which Kind of Jewish Studies? A Few Thoughts on John D. Klier's Legacy". Judaic-Slavic Journal, n. 1 (2018): 15–21. http://dx.doi.org/10.31168/2658-3364.2018.1.1.3.

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On the occasion of the tenth anniversary of his passing, the memory of John D. Klier was honored on February 7, 2018, by the Department for Hebrew and Jewish Studies at University College London, celebrating the fiftieth anniversary of its foundation, in the academic year 1967/68. The author emphasizes the innovative character of Klier’s contribution to Russian-Jewish history and his embrace of a multidisciplinary approach to Jewish studies.

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5

Bell, Dean Phillip. "The College for Jewish Studies in Heidelberg [Hochschule für Jüdische Studien Heidelberg]". Shofar: An Interdisciplinary Journal of Jewish Studies 15, n. 4 (1997): 96–99. http://dx.doi.org/10.1353/sho.1997.0011.

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6

Schwartz, Shira E. "Ladin in Lineage: Through the Doors of Jewish Gendered Life at Yeshiva University's Stern College for Women". Shofar: An Interdisciplinary Journal of Jewish Studies 41, n. 1 (2023): 144–84. http://dx.doi.org/10.1353/sho.2023.a903284.

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Abstract: This article traces the crossings of religion and gender, American Orthodox and secular Judaism, teachers and students, religious educational institutions and the lives that inhabit them. Highlighting Jewishness and transness as intersecting forms of crossing, it explores periods of personal and institutional transition in the lives of Professor Joy Ladin, Yeshiva University's first openly transgender employee, and three of her former students. Experimenting methodologically with form and source, this piece combines interview with textual and theoretical analysis to link the Jewish gendered lives of its interlocutors—who emerge from different locations across the Orthodox-secular Jewish spectrum—with one another, and with larger communal and institutional forms of American Judaism they index. In doing so, this essay connects gender, religion, and education as intersecting forms of lineage, which pass through the interlocutors' and institution's historical and contemporary worlds. Activating crossing as a form of Jewish learning and queer scavenging, the piece enacts a method of Jewish institutional and embodied knowledge production that moves across lived and textual religion, articulating an alternate path through current struggles for queer/trans religious lives. This path does not opt to lose or loosen these lives from American Orthodox life and its textual discourse, but rather, it links them to both, and to one another.

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7

Turk, Diana. "Marianne R. Sanua. Going Greek: Jewish College Fraternities in the United States, 1895–1945. American Jewish Civilization Series. Detroit: Wayne State University Press, 2003. 446 pp." AJS Review 29, n. 2 (novembre 2005): 409–12. http://dx.doi.org/10.1017/s0364009405460171.

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Marianne R. Sanua offers a balanced examination of a largely unexplored topic, the Jewish Greek subsystem that developed on American college campuses in the late nineteenth and early twentieth centuries and thrived until the closure, merger, or reorientation of many of these organizations in the 1960s and early 1970s. One of the first studies to take the Greek system seriously and recognize it for the social and cultural force it was during its heyday in the early part of the twentieth century, Sanua's book provides readers with rare access to the aspirations, concerns, and ideals of a large segment—estimated between one fourth and one third—of the American Jewish college-going population of this time period.

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8

Khuri *, M. Lydia. "Facilitating Arab‐Jewish intergroup dialogue in the college setting". Race Ethnicity and Education 7, n. 3 (settembre 2004): 229–50. http://dx.doi.org/10.1080/1361332042000257056.

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9

Feldman, Anat, e Dikla Barak. "Religious and Spiritual Trends among Female Students ofDifferent Ethnic Origins and Fields of Study at a SecularAcademic College in Israel". Religions 12, n. 6 (19 giugno 2021): 453. http://dx.doi.org/10.3390/rel12060453.

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The current study examined trends regarding religion and spirituality among Jewish and Bedouin female students studying education and sciences at Achva Academic College, a rural secular college in southern Israel. The Bedouin women all originated from an isolationist traditional society, vigilantly maintained over many years. Contrastingly, the Jewish women come from a secular or traditional society, which is not isolationist. Science and education are two completely different worlds of content. Science studies include analytical research, with the students carrying out experiments in laboratories and within the community, whereas education studies focus on pedagogy and transfer of knowledge. The study employed a questionnaire with Likert items regarding religion and spirituality. We found the Bedouin students were more religious than the Jewish ones, but spirituality levels were similar. This finding indicated that the Bedouin students have indeed broken down the barriers to academic education, but still have retained their traditional community framework. Likewise, we found that the students of science were less observant of religious practices in comparison to those studying education, but they were similar regarding spirituality and the theoretical aspects of religion. This finding showed that practical aspects of religion can be a factor influencing the choice of field of study.

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Yares, Ari S. "JEWISH IDENTITY ON CAMPUS: Research and Recommendations for the College Years". Journal of Jewish Education 65, n. 3 (ottobre 1999): 41–48. http://dx.doi.org/10.1080/0021624990650311.

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11

Stempler, Amy. "Isaac Edward Kiev: Early Leader in American Judaica Librarianship". Judaica Librarianship 16, n. 1 (31 dicembre 2011): 137–47. http://dx.doi.org/10.14263/2330-2976.1009.

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Isaac Edward Kiev (1905–1975), former Chief Librarian of New York’s Hebrew Union College-Jewish Institute of Religion, spent a lifetime facilitating Jewish research. This article, based on the author’s Master’s thesis on Kiev, focuses on his contributions to the founding of Jewish book and library organizations during the American post-war era, including the Association of Jewish Libraries, Jewish Book Council of America, Jewish Cultural Reconstruction, Inc., and numerous Jewish book foundations in the United States and Israel. In addition to providing insight into the creation of these associations, the article illustrates the parallel development of the fields of Judaica librarianship and Jewish Studies in academia. Kiev’s legacy continues into the twenty-first century through his lasting influence on his profession as well as the I. Edward Kiev Judaica Collection at the George Washington University.

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Sarah, Elli Tikvah. "Talking My Way In". European Judaism 49, n. 2 (1 settembre 2016): 14–21. http://dx.doi.org/10.3167/ej.2016.490204.

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AbstractIn the lecture she gave at the Day of Celebration to mark twenty-five years of ordaining LGBT rabbis by Leo Baeck College on 23 June 2014, Rabbi Dr Rachel Adler spoke persuasively and encouragingly of ‘newcomers’ to the ongoing Jewish ‘conversation’, ‘affecting the tradition’ by teaching the tradition ‘to re-understand its own stories’, and also by telling ‘stories that the tradition does not know at all’. For most of my rabbinate, I was engaged in the first kind of storytelling. More recently, I have been doing more of the second kind. In my response to Rachel Adler’s lecture, I trace my journey, both within the context of the developing women’s rabbinate and as a particular journey taken by a lesbian feminist queer rabbi determined that the voices, perspectives and lives of LGBTQ Jews are included within and transform Jewish life and teaching.

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Magonet, Jonathan. "Rabbi Andre Ungar z’l". European Judaism 54, n. 1 (1 marzo 2021): 153–55. http://dx.doi.org/10.3167/ej.2021.540115.

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Rabbi Ungar was born in Budapest to Bela and Frederika Ungar. The family lived in hiding with false identity papers from 1944 under the German occupation. After the war, a scholarship brought him to the UK where he studied at Jews’ College, then part of University College, and subsequently studied philosophy. Feeling uncomfortable within Orthodoxy, he met with Rabbi Harold Reinhart and Rabbi Leo Baeck and eventually became an assistant rabbi at West London Synagogue. In 1954 he obtained his doctorate in philosophy and was ordained as a rabbi through a programme that preceded the formal creation of Leo Baeck College in 1956. In 1955 he was appointed as rabbi at the progressive congregation in Port Elizabeth, South Africa. Very soon his fiery anti-Apartheid sermons were condemned in the Afrikaans newspapers and received mixed reactions from the Jewish community. In December 1956 he was served with a deportation order and was forced to leave the country.

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14

Askew, John, D. Gabrielle Jones-Wiley, Diane R. Morovati e Howard B. Lee. "Evidence for Validity of the Revised Levinson and Sanford Anti-Semitism Scale". Psychological Reports 103, n. 2 (ottobre 2008): 604–6. http://dx.doi.org/10.2466/pr0.103.2.604-606.

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Jones-Wiley, Restori, Lee, and Ho (2007) updated and re-estimated the reliability and construct validity of the 1944 Levinson and Sanford Anti-Semitism Scale. Criterion validity was not adequately supported, given the small number of Jewish and Muslim participants. Two separate studies were conducted, (1)a comparison of Jewish, Muslim, and Christian religious groups on the Anti-Semitism score and (2) the correlation of political preference with the Anti-Semitism scores of college students and local community members. These two studies provide evidence supportive of the criterion validity of the revised scale.

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15

Feld, Marjorie N. "Going Greek: Jewish College Fraternities in the United States, 1895-1945 (review)". American Jewish History 91, n. 1 (2003): 183–86. http://dx.doi.org/10.1353/ajh.2004.0026.

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16

Dalin, David G. "Cyrus Adler, Non-Zionism, and the Zionist Movement: A Study in Contradictions". AJS Review 10, n. 1 (1985): 55–87. http://dx.doi.org/10.1017/s0364009400001197.

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For close to fifty years, Cyrus Adler was one of American Jewry's most influential communal leaders and public servants. Taking part in the founding of the Jewish Publication Society (1888), on whose various committees he would serve as chairman throughout his life, Adler was a founder of the American Jewish Historical Society (1892), and its president for more than twenty years. Together with Louis Marshall, Jacob Schiff, Oscar Straus, Felix Warburg, and his cousin, Judge Mayer Sulzberger, Adler played an instrumental role in organizing the American Jewish Committee (1906), and served as its president from 1929 until his death in 1940. During his thirtytwo years (1908–1940) as president and chief administrative officer of the Dropsie College for Hebrew and Cognate Learning, Adler shaped the institution into one of the preeminent institutions of higher Jewish learning in America. When Solomon Schechter died in 1915, Adler succeeded him to the presidency of the Jewish Theological Seminary, with which he had been closely associated since its founding in 1886, while remaining president of Dropsie as well. Serving as president of the seminary for twenty-five years, Adler played a central role in the founding of the United Synagogue, whose presidency he also held.

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17

Sanua, Marianne R. "Jewish College Fraternities in the United States, 1895-1968: An Overview". Journal of American Ethnic History 19, n. 2 (1 gennaio 2000): 3–42. http://dx.doi.org/10.2307/27502544.

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Trapnell, Judson B. "Suffering and Compassion: A Jewish-Buddhist-Christian Dialogue". Horizons 27, n. 1 (2000): 98–113. http://dx.doi.org/10.1017/s036096690002082x.

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AbstractTheoretical reflection on interreligious questions can be deeply enriched by the praxis of dialogue. The article describes an undergraduate course in which the students and professor engaged self-critically in such dialogue both with texts and one another in the classroom and with local representatives of three religions in a public symposium. In the latter context, students' encounter of the religious “other” was sharpened by having students, rather than the outside experts, present the papers on the course themes—a feature that also stimulated broader interest among the college community. Such a course illustrates the value and the limitations of a dialogical pedagogy in which attention is simultaneously given to learning about both other religions and the students' points of view, in their distinctness and in their interaction.

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Guetta, Alessandro. "Philosophy and Kabbalah. Elia Benamozegh (1823–1900), a Progressive/Traditional Thinker". Religions 12, n. 8 (10 agosto 2021): 625. http://dx.doi.org/10.3390/rel12080625.

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Elia Benamozegh (born—1823 in Livorno and died—1900 in Livorno)—philosopher, biblical exegete, teacher at the Rabbinical College—was an original and fruitful thinker. At a time when the Jewish kabbalah, or esoteric tradition, was considered by the protagonists of Jewish studies as the result of an era of intellectual and religious decadence, Benamozegh indicated it to be the authentic theology of Judaism. In numerous works of varying nature, in Italian, French and Hebrew, the kabbalah is studied by comparing it with the thought of Spinoza and with German idealism (Hegel in particular), and, at a later stage, also with positivism and evolutionism. Benamozegh formulated a pluralistic religious philosophy open to progress by constantly referring to the first phase of Vico’s historicist philosophy and above all to the work of Vincenzo Gioberti. We can read this philosophy as an original and consistent response to the challenges of Modern, secularized thought.

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Magonet, Jonathan. "Rabbi Henry G. Brandt". European Judaism 55, n. 2 (1 settembre 2022): 158–63. http://dx.doi.org/10.3167/ej.2022.550213.

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Born Heinz Georg Brandt in Munich, at the age of eleven his family escaped from Germany in 1939 to England and later settled in Tel Aviv. He served as an officer in the Palmach during the War of Independence and became an officer in the navy. From 1951 he studied economics at Queens University in Belfast, then worked as a market analyst for the Ford Motor company in the UK, while doing volunteer work in the Ilford Jewish community. In 1957 he began rabbinic studies as one of the first students at the recently opened Leo Baeck College, obtaining rabbinic ordination in 1961. His first rabbinic post was in Leeds, following which he served an international community in Geneva, and in 1978 was the founding rabbi of the Liberal Jewish congregation ‘Or Chadash’ in Zurich and later served as the community rabbi in Gothenburg.

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Medoff, Rafael. "Shooting for a Jewish State: College Basketball Players and the 1947 U.S. Fundraising Campaign for the Jewish Revolt against the British in Palestine". American Jewish History 89, n. 3 (2001): 279–92. http://dx.doi.org/10.1353/ajh.2001.0048.

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Moskovich, Yaffa, e Ido Liberman. "Academic Colleges in the Galilee: Platforms for Inter-Group Relations". Journal of Student Research 4, n. 2 (3 giugno 2015): 49–57. http://dx.doi.org/10.47611/jsr.v4i2.230.

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This study examines the changes that took place in intergroup relations between Jewish and Arab students in three Israeli colleges in the northern Galilee, as reflected in common traits and behaviors resulting from their shared undergraduate studies. The study investigated whether and how the joint study experience influenced learning and affected intergroup relations for 461 students at different stages of their undergraduate studies. The students answered a four-part questionnaire on cooperative behavior, personality, and demographic traits, and one open question on personal feelings in the college. Results showed that year of studies was a significant factor in creating social ties with other groups, particularly during the third year when students from all groups were more willing to collaborate on study-based activities. A significant effect of object of evaluation (the group evaluated) was found, but not for most other variables and respondents. We conclude that the changes in social relationships are mainly functional. However, change in the attribution of personality traits may be a long-term process and may not be achievable under one academic roof. Possibly this difficulty stems from the Jewish-Arab conflict that hovers in the background and hinders any significant change in perception of character traits.

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Newton, Richard. "Krista Dalton of Ancient Jew Review". Bulletin for the Study of Religion 50, n. 1 (12 agosto 2021): 6–14. http://dx.doi.org/10.1558/bsor.20027.

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Krista Dalton, assistant professor of religious studies at Kenyon College, joins Bulletin editor Richard Newton to discuss her academic origins and the current trends within religious studies. From her early interests in biblical studies, rabbinics, and Jewish studies to her work as a co-founder of Ancient Jew Review, Dalton answers the questions many scholars—early career and senior faculty alike—find themselves asking. Breaking down academic hierarchy to promote learning at any level is key for Dalton and her pedagogical theory is apparent in all her scholarly efforts.

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Fischl, Dita, e Shifra Sagy. "Factors related to students’ achievements: comparing Israeli Bedouin and Jewish students in college education". Intercultural Education 20, n. 4 (agosto 2009): 345–58. http://dx.doi.org/10.1080/14675980903351979.

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Abes, Elisa S. "Exploring the Relationship between Sexual Orientation and Religious Identities for Jewish Lesbian College Students". Journal of Lesbian Studies 15, n. 2 (8 aprile 2011): 205–25. http://dx.doi.org/10.1080/10894160.2010.510773.

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Shapiro, Henry D. "Shuly Rubin Schwartz. The Emergence of Jewish Scholarship in America: The Publication of the Jewish Encyclopedia. Monographs of the Hebrew Union College, no. 13. Cincinnati: Hebrew Union College Press, 1991. xii, 235 pp." AJS Review 19, n. 1 (aprile 1994): 112–14. http://dx.doi.org/10.1017/s0364009400005493.

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Magonet, Jonathan. "Editorial". European Judaism 55, n. 1 (1 marzo 2022): v—vi. http://dx.doi.org/10.3167/ej.2022.550101.

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This issue continues a tradition in this journal of devoting issues to the broad theme of ‘Judaism and Psychotherapy’. It began formally in autumn 1982, but the journal had already explored the topic earlier with occasional writings as noted by Howard Cooper. The dedicated issues grew out of a series of lectures on the topic initiated by Leo Baeck College and were subsequently continued in collaboration with the Raphael Centre, a Jewish counselling service. The origin of this exploration belongs in large part to the influence of Irene Bloomfield z’l, who became involved, together with Dr Wendy Greengross z’l, in the establishment of a pioneering programme of ‘Pastoral Care and Counselling’ for the rabbinic students at the College. It is a privilege to be able to include in this issue a previously unpublished paper by Irene, together with Gaby Glassman, her partner in pioneering work on the impact of the Holocaust on the second generation of survivor families.

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Rudin, Shai. "Responses of Arab teachers of Hebrew in Israel to an Israeli novel on Jewish-Arab relations". Journal for Multicultural Education 35, n. 2 (11 dicembre 2019): 1–17. http://dx.doi.org/10.1108/jme-07-2019-0058.

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Purpose This study aims to examine the responses and perceptions of Israeli Arab teachers toward multicultural and educational issues concerning Jewish–Arab relations. Design/methodology/approach This study is a qualitative research. The study included 44 novice Arab teachers, who teach Hebrew in the Arab sector and are currently studying toward their masters’ degree at a teacher education college in northern Israel. The teachers were asked to read the novel Nadia by Galila Ron Feder–Amit. Published in 1985, the novel describes the complex integration of Nadia, an Arab village girl, into a Jewish boarding school, and it is narrated in first person. After having read the novel, the teachers were requested to answer the writing task, which addressed the character of the protagonist, the issue of teaching the novel in the Jewish and Arabic educational systems and the anticipated responses of Jewish and Arab students to the novel. Findings Phenomenological analysis of the teachers’ responses found that the reading experience was complex and resulted in a variety of responses toward the protagonist. Some were based on identification and appreciation, while others on criticism and judgment of the heroine’s restraint vis-a-vis the racism that she was experiencing. However, most of the teachers demonstrated moral courage and thought that the novel should be taught, as they viewed it as a bridge leading to understanding between the two nations. The teachers anticipated conflicting responses of Jewish and Arab students to the novel, according to the students’ political views and values. Practical implications These findings indicate that the educational system should include political texts relating to the Jewish–Arab schism, especially texts that voice the Palestinian narrative. This view differs from the current situation in both sectors, whereby the tendency is to avoid political texts while ignoring the Palestinian narrative. Originality/value The study shows that the reading experience of a political novel affords various and often contrasting responses with the teachers facing the didactic challenges. The teachers who participated in the study anticipated complexity of the reading and teaching process, yet were not deterred by it, particularly in view of the novel’s messages – striving to understand the “other” and to bridge a discourse between the nations.

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Rapoport-Albert, Ada. "Michael Weitzman, Reader in Hebrew and Jewish Studies, University College London, 25 July 1946-21 March 1998". Journal of Jewish Studies 49, n. 2 (1 ottobre 1998): 215–17. http://dx.doi.org/10.18647/2113/jjs-1998.

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Magonet, Jonathan. "Rabbi Dr Tovia Ben-Chorin z'l". European Judaism 56, n. 1 (1 marzo 2023): 170–78. http://dx.doi.org/10.3167/ej.2023.560112.

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Rabbi Tovia Ben-Chorin was born on 15 September 1936 in Jerusalem, the son of journalist and religious scholar Schalom Ben-Chorin (formerly Fritz Rosenthal) and artist Gabriella Rosenthal, the couple having moved from Germany to Palestine in 1935. He graduated with a BA in Bible and Jewish studies from the Hebrew University, Jerusalem and was ordained as a rabbi by Hebrew Union College-Jewish Institute of Religion in Cincinnati in 1964. He served initially as a rabbi in Israel in Ramat Gan, then in Manchester Reform Synagogue, Jackson's Row (1977–81), and from 1981 to 1996 at the Har El congregation in Jerusalem, which he had helped to establish with his father and stepmother, and which became the ‘mother community’ of today's Israel Movement for Progressive Judaism (IMPJ). During this period, he established the Israeli Progressive Youth Movement and guided the ‘garin’ which established the second Reform kibbutz in the Arava, Kibbutz Lotan. He has written that ‘wanderlust’ led him to become the rabbi of Or Chadash congregation in Zurich (1997–2007) and subsequently Berlin's Pestalozzi Strasse Liberal synagogue from 2009 to 2015, and to a small congregation in St Gallen in Switzerland where he served until his death.

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Yazbak Abu Ahmad, Manal, e Elaine Hoter. "Online Collaboration between Arab and Jewish Students: Fear and Anxiety". International Journal of Multicultural Education 21, n. 1 (4 marzo 2019): 62. http://dx.doi.org/10.18251/ijme.v21i1.1726.

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This study examines students in an online, collaborative, yearlong intercollege course. Arab and Jewish students from five colleges of education in Israel worked in virtual teams. The data includes pre and post questionnaires as well as open ended questions and ongoing reflective journals. The results of the t-test indicated that the perception of other participants in the group improved significantly among Jewish and Arab participants -4.38. This was backed up by the qualitative data. Initially, the students expressed apprehension towards working with people from the other culture and fear of leaving their comfort zone.

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Hummel, Daniel G. "A “Practical Outlet” to Premillennial Faith: G. Douglas Young and the Evolution of Christian Zionist Activism in Israel". Religion and American Culture: A Journal of Interpretation 25, n. 1 (2015): 37–81. http://dx.doi.org/10.1525/rac.2015.25.1.37.

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AbstractG. Douglas Young, the founder of the American Institute of Holy Land Studies (now Jerusalem University College), is a largely forgotten figure in the history of Christian Zionism. Born into a fundamentalist household, Young developed an intense identification with Jews and support for the state of Israel from an early age. By 1957, when he founded his Institute, Young developed a worldview that merged numerous strands of evangelical thinking—dispensationalism, neo-evangelicalism, and his own ideas about Jewish-Christian relations—into a distinctive understanding of Israel. Young's influence in American evangelicalism reached a climax in the years 1967–1971. This period, and Young's activism therein, represents a distinct phase in the evolution of Jewish-evangelical relations and evangelical Christian Zionism. Young's engagement with the Israeli state prefigured the Christian Zionists of the 1980s.This article examines Young's distinctive theology and politics and situates them in intellectual and international contexts. It argues that Young sought to place Christian Zionism at the center of American evangelicalism after 1967 and that his effort was only partially successful. While Young spoke to thousands of evangelicals, trained hundreds of students, and sat on boards and committees to broaden the appeal of Christian Zionism, he also met stiff resistance by some members of the American evangelical establishment. The Jerusalem Conference on Biblical Prophecy, which saw Young collide with Carl F. H. Henry, a leading American evangelical, illustrates the limits of Young's efforts. Ultimately, a look at Young reframes the rise of Christian Zionism among American evangelicals and situates activism in Israel as central to the development of Jewish-evangelical relations in the twentieth century.

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Verschik, Anna. "‘Long live the English college!’ An episode from the history of Jewish education in Estonia". East European Jewish Affairs 31, n. 1 (giugno 2001): 41–48. http://dx.doi.org/10.1080/13501670108577935.

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Goldstein, Andrew. "Dr Eric L. Friedland z’l". European Judaism 54, n. 1 (1 marzo 2021): 145–49. http://dx.doi.org/10.3167/ej.2021.540113.

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Eric Friedland was born in New York City in 1941. Soon after birth it was found he had defective hearing and his mother faced hardship as his father left home six months later. His mother moved to Boston to be near relatives. She made the decision that Eric would not learn sign language as she said this would destine him to move largely among deaf people. Instead he became proficient in lip reading. Initially he did go to a school for the hearing impaired, but his life took off when he moved to Hebrew Teachers College in Boston. Here was founded his deep and wide Jewish knowledge, as all lessons were taught in Hebrew. He graduated from Brookline High School in 1957 and from Boston University in 1960.

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35

Safran, Gabriella. "Carole B. Balin To Reveal Our Hearts: Jewish Women Writers in Tsarist Russia Cincinnati: Hebrew Union College Press, 2000". Nashim: A Journal of Jewish Women's Studies & Gender Issues 8 (ottobre 2004): 268–73. http://dx.doi.org/10.2979/nas.2004.-.8.268.

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36

Ari, Lilach Lev, e Dina Laron. "Intercultural learning in graduate studies at an Israeli college of education: Attitudes toward multiculturalism among Jewish and Arab students". Higher Education 68, n. 2 (7 dicembre 2013): 243–62. http://dx.doi.org/10.1007/s10734-013-9706-9.

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Baskin, Judith R. "Jewish Studies in North American Colleges and Universities: Yesterday, Today, and Tomorrow". Shofar: An Interdisciplinary Journal of Jewish Studies 32, n. 4 (2014): 9–26. http://dx.doi.org/10.1353/sho.2014.0047.

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38

Callahan, Cory, e Janie Hubbard. "Protest and prayer: the Jewish and Catholic presence at Selma". Social Studies Research and Practice 14, n. 2 (9 settembre 2019): 238–54. http://dx.doi.org/10.1108/ssrp-02-2019-0008.

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Purpose The recent motion picture Selma infused fresh interest – and controversy – into the political and emotional peak of America’s modern Civil Rights Movement. Ava DuVernay, the film’s director, faced criticism for her exclusion of the Jewish presence from the movie’s portrayal of the March 21, 1965 Voting Rights March. The recent attention presents a teachable moment and new energy for thinking deeply about this pivotal event in America’s past. The paper aims to discuss these issues. Design/methodology/approach The authors provide valuable historical domain knowledge surrounding the 1965 Voting Rights March, present the requisite plans and curriculum resources for implementing wise-practice instructional strategies, and explore the rationale underpinning the inquiry-based activities. Findings The authors share innovative approaches, at the secondary and elementary levels, integrating historical domain knowledge with renewed interest in the 1965 Voting Rights March to create powerful teaching-and-learning experiences. The approaches are innovative because they contain dynamic curriculum materials and reflect wise-practice use of historical photographs within the College, Career, and Civic Life (C3) Framework for Social Studies State Standards. Practical implications The approaches shared here are centered around questioning, a key to student learning. The lessons feature the development of questions, both from teachers and students, as classes work collaboratively to interpret a potentially powerful historical photograph and use historical events to practice thinking deeply about important topics. Originality/value Social studies classrooms are ideal educational spaces to develop and practice the analytical skills and dispositions students need to meet the challenge of critiquing visual information that concerns complex public issues, such as the role of religion in society.

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Paul-Binyamin, Ilana, e Michal Hisherik. "Students of education’s views on the social role of academia and their future role as educators". Citizenship Teaching & Learning 17, n. 2 (1 giugno 2022): 273–93. http://dx.doi.org/10.1386/ctl_00094_1.

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In addition to its dual role of research and teaching, the academic world has assumed a third role ‐ social involvement. This is a common phenomenon all over the world and has become stronger in Israel in the last decade. This research addresses students of education’s views on this role and the implications of their studies in a change-leading campus to their self-perception as future educators. Three hundred and eighty-three questionnaires were distributed to Israeli-Palestinian and Israeli-Jewish students at a teacher-training college. The findings indicate that the students support the college’s social involvement and see their experiences on campus as important to their future role as educators in a divided society. The Jewish students, more than their Palestinian classmates, prefer to deal with interpersonal relationships, thus preserving the status of the social power structure. The Palestinian students, inexperienced in critical political debate, request tools that train them to become involved and critical educators. The findings point to the power of a campus with a critical-social agenda to help its graduates form an educational world-view that is aware of the social‐political context.

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40

Bronstein, Herbert. "Eric Friedland, “Were Our Mouths Filled With Song”: Studies in Liberal Jewish Liturgy. Monographs of the Hebrew Union College 20. Cincinnati: Hebrew Union College Press, 1977. xiv, 367 pp." AJS Review 24, n. 2 (novembre 1999): 426–30. http://dx.doi.org/10.1017/s0364009400011557.

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41

Wyschogrod, Michael. "Sandra B. Lubarsky. Tolerance and Transformation: Jewish Approaches to Religious Pluralism. Cincinnati: Hebrew Union College Press, 1990. x, 149 pp." AJS Review 19, n. 2 (novembre 1994): 295–97. http://dx.doi.org/10.1017/s0364009400005961.

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42

Firestone, Reuven, e Daniel Frank. "The Jews of Medieval Islam, Community, Society, Identity: Proceedings of an International Conference Held by the Institute of Jewish Studies, University College, London, 1992". Journal of the American Oriental Society 119, n. 2 (aprile 1999): 322. http://dx.doi.org/10.2307/606121.

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43

Stone, Michael E. "John C. Reeves. Jewish Lore in Manichean Cosmogony: Studies in the “Book of Giants” Traditions. Monographs of the Hebrew Union College 14. Cincinnati: Hebrew Union College Press, 1992. xi, 260 pp." AJS Review 20, n. 2 (novembre 1995): 396–99. http://dx.doi.org/10.1017/s0364009400007042.

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44

Blank, Debra Reed. "Sharona Wachs. American Jewish Liturgies: A Bibliography of American Jewish Liturgy from the Establishment of the Press in the Colonies Through 1925. Bibliographica Judaica 14. Cincinnati: Hebrew Union College Press, 1997. ix, 221 pp." AJS Review 24, n. 2 (novembre 1999): 424–25. http://dx.doi.org/10.1017/s0364009400011545.

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45

Endelman, Todd M. "Reviews: David Ellenson, After Emancipation: Jewish Religious Responses to Modernity, Hebrew Union College Press, Cincinnati, OH, 2004; 547 pp.; 0878202234, $35 (hbk)". European History Quarterly 37, n. 3 (luglio 2007): 474–75. http://dx.doi.org/10.1177/02656914070370030511.

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46

Sirat, Colette, e D. Frank. "The Jews of Medieval Islam. Community, Society and Identity. Proceedings of an International Conference Held by the Institute of Jewish Studies, University College, London, 1992". Studia Islamica, n. 86 (1997): 203. http://dx.doi.org/10.2307/1595830.

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47

Bokser, Baruch M. "Stephen M. Passamaneck. The Traditional Jewish Law of Sale: Shulhan Arukh Hoshen Mishpat Chapters 189 –240. Monographs of the Hebrew Union College, no. 9. Cincinnati: Hebrew Union College Press, 1983. 332 pp." AJS Review 11, n. 2 (1986): 257–59. http://dx.doi.org/10.1017/s0364009400001744.

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48

Weller, Aron, Victor Florian e Rivka Tenenbaum. "The Concept of Death—“Masculine” and “Feminine” Attributes". OMEGA - Journal of Death and Dying 19, n. 3 (novembre 1989): 253–63. http://dx.doi.org/10.2190/ag1n-47dr-eeka-y913.

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The purpose of the present study was to investigate the concept of death by means of “masculine” and “feminine” characteristics attributed to it. One hundred forty-two female and male Jewish Israeli college students completed a sex role inventory and were requested to attribute the sex traits to their concept of death. Analysis of the results indicated that death is perceived more in “masculine” than in “feminine” terms, especially by the female respondents. No particular sex role type was especially attributed to death by the entire sample or by each gender separately. The possible implications of the findings for understanding the concept of death and its importance for clinical practice are discussed.

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Stein, Gertrude, e Amy Feinstein. "The Modern Jew Who Has Given Up the Faith of His Fathers Can Reasonably and Consistently Believe in Isolation". PMLA/Publications of the Modern Language Association of America 116, n. 2 (marzo 2001): 416–28. http://dx.doi.org/10.1632/pmla.2001.116.2.416.

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Gertrude stein wrote the twenty-five-page manuscript “the modern jew who has given up the faith of his fathers can reasonably and consistently believe in isolation” for a composition class at Radcliffe College in 1896, when she was twenty-two years old. The essay is distinctly occasional and reads like an early work. It is, nonetheless, one of the few known pieces in which Stein treats directly the question of Jewish identity and the only one to link that question to a specifically political description of the public sphere. The manuscript thus sheds a remarkable light on a number of the most contested questions in studies of Stein's life and works—the problem of her later protofascist political allegiances, of her sense of her exiled Americanness, and of her treatment of writing as an asemantic medium for sketching mobile identities.

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50

Stein, Gertrude, e Amy Feinstein. "The Modern Jew Who Has Given Up the Faith of His Fathers Can Reasonably and Consistently Believe in Isolation". Publications of the Modern Language Association of America 116, n. 2 (marzo 2001): 416–28. http://dx.doi.org/10.1632/s0030812900105309.

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Abstract (sommario):

Gertrude stein wrote the twenty-five-page manuscript “the modern jew who has given up the faith of his fathers can reasonably and consistently believe in isolation” for a composition class at Radcliffe College in 1896, when she was twenty-two years old. The essay is distinctly occasional and reads like an early work. It is, nonetheless, one of the few known pieces in which Stein treats directly the question of Jewish identity and the only one to link that question to a specifically political description of the public sphere. The manuscript thus sheds a remarkable light on a number of the most contested questions in studies of Stein's life and works—the problem of her later protofascist political allegiances, of her sense of her exiled Americanness, and of her treatment of writing as an asemantic medium for sketching mobile identities.

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