Polin: Studies in Polish Jewry Volume 30; Jewish Education in Eastern Europe

IF 0.2 Q4 EDUCATION & EDUCATIONAL RESEARCH
Glenn Dynner
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引用次数: 0

Abstract

Commentators like Nathan Nata Hannover and Abraham Joshua Heschel have famously extolled the East European Jewish emphasis on education. “Throughout the dispersion of Israel there was nowhere so much learning as in the land of Poland,” wrote Hannover in the wake of the 1648 massacres. In Eastern Europe, recalled Heschel in the wake of the Holocaust, even poor Jews were like “intellectual magnates [who] possess a wealth of ideas and of knowledge, culled from little-known passages in the Talmud.” While such posttrauma depictions tend to elide acute problems like limited educational opportunities for women and the widening traditionalist-secularist divide during the twentieth century, there is little doubt that East European Jews placed education at the top of their value system. Despite the centrality of education, argues Eliyana Adler in her introduction to Polin 30, it continues to be treated by scholars “separately or as a symptom or effect rather than a cause of change and development.” The contributors to Polin 30, in contrast, “demonstrate that there is much more to be discovered and provide models of how to integrate the study of education into Jewish history” (p. 6). Indeed, the contributors provide rich insights into the crucial yet underdeveloped subject. What strikes the reader most is the sheer variety of educational experiments during Eastern and East Central European Jewish modernity. Education helps explain the dynamism of these communities on the eve of the Holocaust. As Geoffrey Claussen shows, even traditionalist Jewish education experienced disruption and fracture as new musar yeshivas added secular studies and intensive ethics to the older Talmudo-centric curriculum. The next contributors address Hungarian regions, demonstrating that the secularist-traditionalist divide in education occurred there earlier. These chapters are followed by valuable contributions to the study of Jewish education in the late 19th-century-Tsarist Empire. Vassili Schedrin provides a masterful essay on how the emergence of Russian Jewish historiography was an essentially pedagogical undertaking that sought to inculcate a sense of the “pathos” and a “national Jewish component with universal human civilization” by including rebels and heretics alongside paragons of piety (p. 126). Victoria Khiterer addresses Jewish education in the fraught case of Kiev, highlighting the typical imperial Catch-22: “when the Russification desired by tsarist authorities succeeded among wealthy Jewish circles, the Russian government reversed its policy” by means of higher quotas aimed at “preventing an influx of Jews into secondary schools and universities.” As restrictions on Jewish schools remained in place, “Kiev’s Jews were deprived of the right to either Jewish or general education” (p. 178). Brian Horowitz revisits debates about the heder
波林:《波兰犹太人研究》第30卷;东欧的犹太教育
像Nathan Nata Hannover和Abraham Joshua Heschel这样的评论家曾著名地赞扬东欧犹太人对教育的重视。1648年大屠杀后,汉诺威写道:“在以色列的整个分散过程中,没有什么地方比波兰更能学到东西了。”。赫舍尔在大屠杀后回忆道,在东欧,即使是贫穷的犹太人也像“从《塔木德》中鲜为人知的段落中挑选出来的拥有丰富思想和知识的知识巨头”。“虽然这种创伤后的描述往往消除了20世纪女性受教育机会有限和传统主义-世俗主义分歧不断扩大等尖锐问题,但毫无疑问,东欧犹太人将教育置于其价值体系的首位。Eliyana Adler在介绍小儿麻痹症30时认为,尽管教育是中心性的,但学者们仍然“单独地或将其视为一种症状或影响,而不是改变和发展的原因”,“证明还有更多的东西需要发现,并提供如何将教育研究融入犹太历史的模式”(第6页)。事实上,贡献者对这个关键但尚未发展的主题提供了丰富的见解。最让读者印象深刻的是东欧和中东欧犹太人现代性时期的各种各样的教育实验。教育有助于解释这些社区在大屠杀前夕的活力。正如杰弗里·克劳森(Geoffrey Claussen)所表明的那样,即使是传统主义的犹太教育也经历了破坏和断裂,因为新的musar yeshivas在以《塔木多》为中心的旧课程中增加了世俗研究和强化伦理学。下一位撰稿人谈到了匈牙利地区,表明那里早些时候就出现了世俗主义和传统主义在教育方面的分歧。这些章节之后是对19世纪末沙皇帝国犹太教育研究的宝贵贡献。瓦西里·谢德林(Vassili Schedrin)提供了一篇精彩的文章,阐述了俄罗斯犹太史学的出现本质上是一项教学事业,试图通过将反叛者和异教徒与虔诚的典范一起包括在内,灌输一种“悲情”感和“具有普遍人类文明的民族犹太成分”(第126页)。Victoria Khiterer在基辅令人担忧的案例中谈到了犹太教育,强调了典型的帝国第二十二条军规:“当沙皇当局希望的俄罗斯化在富裕的犹太圈子中取得成功时,俄罗斯政府通过提高配额来扭转其政策”,旨在“防止犹太人涌入中学和大学”。由于对犹太学校的限制仍然存在,“基辅的犹太人被剥夺了接受犹太或普通教育的权利”(第178页)。Brian Horowitz重新审视关于heder的辩论
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来源期刊
Journal of Jewish Education
Journal of Jewish Education EDUCATION & EDUCATIONAL RESEARCH-
CiteScore
0.70
自引率
75.00%
发文量
15
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