Best Practice in Reading History

2013 ◽  
Author(s):  
Janet Allen ◽  
Christine Landaker
Keyword(s):  
Struggling Readers ◽  
Best Practice ◽  
Class Discussion ◽  
Real People ◽  
Essential Question ◽  
The Holocaust ◽  
Curriculum Instruction ◽  
The One ◽  
Reading History ◽  
History Classes

Zemelman, Daniels, and Hyde remind us of the goal that keeps many of us in education—the hope that we can create independent, self-motivated learners. Moving students from the views of history they hold when they come into the classroom and to those highlighted in this goal is a monumental journey. Joel was one of those students who challenged the depth of Christine’s resources in making that journey when he entered her room on the first day of school last year…. “I’m allowed to fail one class every year. And, every year, it’s history.” “Welcome to our class. Choose any seat.” I quickly learned that Joel wasn’t kidding. I asked his other teachers and, indeed, he had failed history every year. In our first class discussion about why we study history, I learned the root of Joel’s problem with history classes. “Come on, Miss. It’s not like these are real people or anything. What’s the point?”… After many frustrating days with the Joels of our classrooms, we all hope for a comment such as the one Christine finally heard: “Yo, Miss L. History makes sense to me now. I mean, we can’t let anything like this ever happen again (referring to the Holocaust).” The essential question for us as teachers is what kind of curriculum, instruction, and assessment will get more students to that goal. Which are the practices we should increase and which are those we should decrease if we want to help a student like Joel move from seeing history as useless and irrelevant to believing that reading history changes our behavior and our world? In What Really Matters for Struggling Readers, Allington says, “The search for any ‘one best way’ to teach children is doomed to fail because it is a search for the impossible” (2000, 22). While there may not be any one best way, I do believe there are effective practices that create a foundation of support for making our study and reading of history accessible, informative, and enjoyable.

Raymond Federman, Dying with Beckett

2021 ◽  
Vol 33 (1) ◽  
pp. 152-164
Author(s):  
Nathalie Camerlynck
Keyword(s):  
Terminal Illness ◽  
Death And Dying ◽  
Avant Garde ◽  
The Holocaust ◽  
The One

Abstract Raymond Federman (1928–2009), known as a Beckett scholar, postmodern theorist and avant-garde novelist, was singularly devoted to the one he called Sam. Having escaped death, deportation in the Holocaust, his fiction recounts his experiences from the day of his “birth into death,” the 16th of July 1942. Writing what he called surfiction, fiction which exposes the fictionality of reality, Federman fashioned himself as a Beckett creature. This article outlines aspects of his devotion and its links to death and dying, starting with how he used Beckett’s words to confront his terminal illness.

Reformation and Judaism

2020 ◽  
Vol 1 (2) ◽  
pp. 20-30
Author(s):  
Gerbern S. Oegema
Keyword(s):  
Old Testament ◽  
Martin Luther ◽  
The Other ◽  
Christian Zionism ◽  
The Holocaust ◽  
The Reformation ◽  
Ambivalent Relationship ◽  
The One ◽  
State Of Israel ◽  
Initial Focus

The topic of this paper is the complex and ambivalent relationship between the Reformed Churches and Judaism, moving from a kind of Philo-Semitism to Christian Zionism and support for the State of Israel on the one hand, to missionary movements among Jews to anti-Judaism, and the contribution to the horrors of the Holocaust on the other hand. In between the two extremes stands the respect for the Old Testament and the neglect of the Apocrypha and other early Jewish writings. The initial focus of this article will be on what Martin Luther and Jean Calvin wrote about Judaism at the beginning of the Reformation over 500 years ago. Secondly, the article will deal with the influence of mission activity toward Jews and the emergence of Liberal Judaism as both scholarship and theology in the nineteenth and first half of the twentieth centuries. Lastly, the article will address the question of how the Holocaust and subsequent Jewish-Christian dialogue have changed the course of this relationship.

scholarly journals Martin Luther and Justification

2016 ◽  
Author(s):  
Olli-Pekka Vainio
Keyword(s):  
Holy Spirit ◽  
Sacramental Theology ◽  
Union With Christ ◽  
Good Works ◽  
Essential Question ◽  
The Holy Spirit ◽  
The Media ◽  
In Christ ◽  
Well Function ◽  
The One

The doctrine of justification is an account of how God removes the guilt of the sinner and receives him or her back to communion with God. The essential question concerns how the tension between human sin and divine righteousness is resolved. Luther’s central claim is that faith alone justifies (that is, makes a person righteous in the eyes of God) the one who believes in Christ as a result of hearing the gospel. This faith affects the imputation of Christ’s righteousness that covers the sins of the believer. In contrast to medieval doctrines of justification, Luther argues that Christ himself, not love, is the form, or the essence, of faith. Love and good works are the necessary consequences of justification even if they are not necessary for justification. However, the inclination to love and perform good works is present in the believer through Christ, who is present in faith, but these characteristics do not as such, as renewed human qualities, have justifying power. Luther’s doctrine of justification cannot be classified with simplistic categories like “forensic” and “effective” (see the section “Review of the literature” below). Often these terms are used to refer to differing interpretations of justification. However, several recent traditions of scholarship perceive this categorical differentiation as simplistic and misleading. Instead, these terms may well function to designate different aspects of God’s salvific action. In the narrow sense, justification may refer to the forensic and judicial action of declaring the sinner free from his or her guilt. A broader sense would include themes and issues from other theological doctrines offering a holistic and effective account of the event of justification, in which the sinner believes in Christ, is united with Christ’s righteousness, and receives the Holy Spirit. Depending on the context, Luther may use both narrow and broad definitions of justification. Here Luther’s doctrine of justification is approached from a broader perspective. On the one hand, justification means imputation of Christ’s alien righteousness to the believer without merits. On the other hand, faith involves effective change in the believer that enables one to believe in the first place. This change is not meritorious because it is effected by Christ indwelling in the believer through faith. Thus, Christ gives two things to the sinner: gratia, that is, the forgiveness of sins, and donum, that is, Christ himself. The media through which Christ offers his mercy are the word and sacraments. Thus, Luther’s sacramental theology, Christology, and soteriology form a coherent whole. Because justification involves union with Christ, which means participation in Christ’s divine nature, Luther’s doctrine of justification has common elements with the idea of deification.

Sacrifice in Jewish Tradition

2017 ◽  
Author(s):  
David L. Weddle
Keyword(s):  
Jewish People ◽  
Jewish Tradition ◽  
God's Will ◽  
Redemptive Suffering ◽  
The Holocaust ◽  
Tikkun Olam ◽  
The World ◽  
The One ◽  
The Individual ◽  
The Temple

After Roman destruction of the Temple in Jerusalem in 70CE, Jewish tradition reimagined animal sacrifices as devotional acts, such as prayer, fasting, and study of Torah, as well as giving up individual desires to fulfil God’s will. Rabbis interpreted the story of Abraham’s binding Isaac for sacrifice (the Akedah) as the model of absolute obedience to divine commands (mitzvoth) and as the basis for the election of the Jewish people to bear witness to the one God. Their commentary, however, included the horrified reaction of Sarah’s scream to the news of Abraham’s act, ending in her death, indicating dissent from sacrifice as religious ideal. Rabbinic tradition transferred the site of sacrifice from temple to synagogue in rituals of High Holy Days, to the family table in Passover and Sabbath rituals, and to the individual will in submission to Torah. In the mystical teaching of Kabbalah, God sacrifices to create the world and Jews are called to sacrifice to redeem the world (tikkun olam). Such vocation of redemptive suffering was called into question by the Holocaust, and some contemporary Israeli poets refer to the Akedah in expressing misgivings about calls to sacrifice in defense of Israel.

scholarly journals Sexualization of Female Perpetration in Fictional Holocaust Films: A Case Study of The Reader (2008)

Genealogy ◽  
2019 ◽  
Vol 3 (4) ◽  
pp. 52
Author(s):  
Sabine Elisabeth Aretz
Keyword(s):  
Female Victims ◽  
Female Perpetration ◽  
The Holocaust ◽  
Female Perpetrators ◽  
History Of ◽  
The Subject ◽  
Holocaust Film ◽  
Holocaust Films ◽  
The One

The publication of Bernhard Schlink’s novel The Reader (1995) sparked conversation and controversy about sexuality, female perpetrators and the complexity of guilt regarding the Holocaust. The screen adaptation of the book (Daldry 2008) amplified these discussions on an international scale. Fictional Holocaust films have a history of being met with skepticism or even reject on the one hand and great acclaim on the other hand. As this paper will outline, the focus has often been on male perpetrators and female victims. The portrayal of female perpetration reveals dichotomous stereotypes, often neglecting the complexity of the subject matter. This paper focuses on the ways in which sexualization is used specifically to portray female perpetrators in The Reader, as a fictional Holocaust film. An assessment of Hanna’s relationship to Michael and her autonomous sexuality and her later inferior, victimized portrayal as an ambiguous perpetrator is the focus of my paper. Hanna’s sexuality is structurally separated from her role as a perpetrator. Hanna’s perpetration is, through the dichotomous motif of sexuality throughout the film, characterized by a feminization. However, this feminization entails a relativization of Hanna’s culpability, revealing a pejorative of her depiction as a perpetrator. Consequently, I argue that Hanna’s sexualized female body is constructed as a central part of the revelation of her perpetration.

Paul Celan, Poet of the Holocaust

Worldview ◽  
1976 ◽  
Vol 19 (12) ◽  
pp. 24-36 ◽  
Author(s):  
Luitgard N. Wundheiler
Keyword(s):  
Special Treatment ◽  
German Language ◽  
Final Solution ◽  
Paul Celan ◽  
Public Address ◽  
The Holocaust ◽  
Pass Through ◽  
The One ◽  
Native Tongue

The Jewish poet, Paul Celan, was born in Czernovitz, Rumania, in 1920 and committed suicide in Paris in 1970. His native tongue was German. He wrote eight volumes of poetry, all in German, although he spent almost half his life in France and was fluent in several languages. In a public address delivered in Bremen in 1958, on the occasion of being awarded a literary prize, he spoke of the German language as the one possession that had remained "reachable, close, and unlost in the midst of losses…although it had to pass through a thousand darknesses of deathdealing speech." German is the language of Holderlin, Biichner, and Rilke, all of whom Celan admired, but also the language in which the words Endlösung (final solution), Sonderbehandlung (special treatment), and judenrein (cleansed of Jews) were coined.

The Surveillant Gaze: Michael Haneke's The White Ribbon

October ◽  
2014 ◽  
Vol 147 ◽  
pp. 95-116
Author(s):  
Martin Blumenthal-Barby
Keyword(s):  
Twentieth Century ◽  
The Other ◽  
Concentration Camp ◽  
General Sense ◽  
Nazi Concentration Camp ◽  
Black And White ◽  
The Holocaust ◽  
The One ◽  
Sociohistorical Context ◽  
The Village

Michael Haneke's 2009 The White Ribbon is set in the village of “Eichwald.” Eichwald cannot be found on any German map. It is an imaginary place in the Protestant North of Eastern Germany in the early twentieth century. What is more, Haneke tells his black-and-white tale as the flashback narration of a voice-over narrator—a series of defamiliarizing techniques that lift the diegetic action out of its immediate sociohistorical context, stripping it of its temporal and topographical coordinates. Against this backdrop, is it possible to hear the name “Eichwald” without being reminded of, on the one hand, Adolf Eichmann, Nazi SS-Obersturmbannführer and one of the key architects of the Holocaust, and, on the other, the Nazi concentration camp Buchenwald? To be sure, Eichwald is not Buchenwald, and no 56,000 humans are being murdered here. Yet why this peculiar terminological fusion? What characterizes Eichwald, this model of a society in which adults have no names but merely function as representatives of a particular class and profession: the Baron, the Pastor, the Teacher, the Steward, the Midwife, etc.? What distinguishes this village that appears to be largely isolated from the outside world, this village that outsiders rarely enter and from which no one seems to be able to escape? What identifies this prison-like community with its oppressive atmosphere, its tiny rooms and low ceilings, its myriad alcoves, niches, windows, and hallways that evoke a general sense of “entrapment” and incarceration? This world in which even the camera appears to be shackled, to never zoom, hardly to pan or tilt, thus depriving the image of any dynamism, any mobility? Who—in this confining milieu—are the guards, who the detainees? And what characterizes the putatively illicit activities that appear to lie at its enigmatic center and around which the entire film seems to revolve?

scholarly journals Ethic of responsibility and the future of nature

2012 ◽  
Vol 1 (2) ◽  
pp. 57
Author(s):  
Miso Kulic
Keyword(s):  
Climate Changes ◽  
Scientific Progress ◽  
Scientific Methods ◽  
Self Reflection ◽  
Second Nature ◽  
Essential Question ◽  
Long Time ◽  
Free Thought ◽  
Scientific Results ◽  
The One

The question of science is the one that concerns the very foundations of our reality and, in addition to that, it is a question that deals not only with our natural reality, with what was once called the "natural nature", but also with social and technological reality produced by science itself, which for a long time now is our second nature. Science has become not only the instrument by which we try to understand the reality of nature, through the process of creating reality, forming and transforming nature, it has become the reality in which we live itself, and without which, as it seems, we could hardly go on living. However, even though science as an instrument for understanding reality has become the reality which we have produced ourselves, we are still, paradoxically enough, far from answering the essential question: What is science? Since the question of science is at the same time the one of the production of reality, it is obvious that the question "what is science?" does not amount to a self-evident question asked by a scientist regarding his scientific field. It is not only a question concerning the nature of scientific knowledge, or of scientific methods of scientific results achieved. What is at stake here is the insight concerning social and political usage of science, that the reality, which is produced by the sciences, reveals to us even in the forms of its deification, manipulation, ideologization and virtualization. Is persevering in its science-Enlightenment paradigm of human emancipation or does it, on the wave of critical self-reflection spanning all the way through the 20th century, more and more question, as Paul Feyerabend (Against Method) does, the extent of constraints imposed on free thought which it produces itself? Of course, the other side of the questioning itself belongs here too: scientific progress can be evaluated regardless of its consequences, of the dangerous threats it poses to our future: nuclear annihilation, ecological pollution or climate changes which endanger the survival of the living world ? 

scholarly journals Translation Practice – A Means for Enhancing Student Employability

Dialogos ◽  
2021 ◽  
Vol 38/2021 ◽  
Author(s):  
Viorela-Valentina DIMA
Keyword(s):  
Classroom Practice ◽  
Best Practice ◽  
Language Skills ◽  
Business English ◽  
Domain Specific ◽  
Business Operations ◽  
Translation Practice ◽  
Domain Specific Knowledge ◽  
The One ◽  
Remedial Work

Recent studies on employers’ expectations regarding the language skills of their employees, as well as the language-related tasks the latter are expected to perform, show that translation activities are essential for everyday business operations. With this in mind, the paper aims to explore the benefits of using translation activities in developing ESP learners’ language skills, as well as domain-specific knowledge, so as to meet the demands on the labour market. The case study describes the following steps: student exposure to minimal training in translation steps and strategies, classroom practice on excerpts from economic articles, home translations of full-length economic articles. Feedback exchange on classwork and homework points to the relevance of such activities embedded in Business English lessons: on the one hand, students increase their awareness of language and employabilityrelated aspects; on the other hand, the teacher identifies best practice examples, apart from needs regarding remedial work.

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