By Barry Chazan
This booklet develops a brand new philosophy of Israel schooling. “Person-centered” Israel schooling is worried with constructing in person rookies the facility to appreciate and make rational, emotional, and moral judgements approximately Israel, and in regards to the demanding situations Israel on a regular basis faces, whether or not they be existential, religious, democratic, humanitarian, nationwide, and so on. Chazan starts by way of laying out the phrases of the dialog then examines the six-pronged idea of “person-centered” Israel schooling to stipulate the goals, content material, pedagogy, and educators had to enforce this application. ultimately, the writer meditates on what a change from ethnic to moral schooling could appear like during this context and others.
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Extra info for A Philosophy of Israel Education: A Relational Approach
Embracing real-life experiences and the multiple expressions of Jewishness that exist both in Israel and in Jewish life today is paramount. Modern Israel encompasses the panorama of narratives from the biblical Promised Land to postmodern contemporary society that we discussed in Chap. 2. In Israel, Abraham, Moses, Hosea, Judah the Maccabee, Maimonides, Herzl, Ahad Ha’am, Golda Meir, and David Ben-Gurion are not only street names, but also figures who still “live” there and their “voices” are heard daily.
2015). Israeli Arts and Culture: the Ability to Engage. The Alef Bet of Israel education. N. pag. org. The iCenter for Israel Education. Web. A CULTURE OF ISRAEL EDUCATION 49 NOTES 1. Some of these institutions are Bettelheim’s Sonia Shankman Orthogenic School in Chicago, Redl and Wineman’s Pioneer House in Detroit, Neil’s Summerhill, and Peskin’s Bethany Academy. 2. “The shift from stuff to experiences has had a profound impact on the soundtrack of Youth of the nation, as the popular center of gravity has seemingly shifted.
Consequently, Lanski and colleagues have expanded their original thinking of encounter into a prioritization of what they now call “relating and relationships” which they define as building meaningful and lasting interactions that become the connections that sustain, nurture, and enrich us individually and collectively. They suggest that the relationship building process begins and ends with the participants and their inner world, and then moves toward the collective. This practical pedagogy reflects a language of the dialogical that Martin Buber was to use in the twentieth-century theology and education.