Mutual Relations between Sheliḥim and Local Teachers at Jewish Schools in the Former Soviet Union

2009 ◽  
pp. 155-171
Author(s):  
Ira Dashevsky ◽  
Uriel Ta’ir
Keyword(s):  
Soviet Union ◽  
Former Soviet Union ◽  
World View ◽  
Ministry Of Education ◽  
Educational Work ◽  
Secular World ◽  
Jewish Schools ◽  
Mutual Relations

This chapter discusses the Heftzibah programme. This programme brings together professional teachers (local as well as sheliḥim) of very different social, cultural, and personal backgrounds. Even among the sheliḥim themselves there is great diversity: some are just starting out on their path in education, while others are close to retirement; some are parents whose children will accompany them on their assignments, others are single or divorced; some are fluent in Russian while others, born in Israel, are taking their first steps in the new language; bearers of a secular world-view have colleagues who are strictly Orthodox or traditional; Ashkenazim work alongside Sephardim. What is common to them all is a sense of mission: a will to pass Jewish and Zionist knowledge on to students in Jewish schools in the FSU. In addition, every shaliaḥ must be in possession of a teaching diploma recognized by the Israeli ministry of education, and at least five years' proven experience in educational work with children.

General Family Image in Intercultural Transition: Soviet Immigrant Families in Israel

2006 ◽  
Vol 87 (2) ◽  
pp. 293-300
Author(s):  
Victor Moin ◽  
Shlomo A. Sharlin
Keyword(s):  
Soviet Union ◽  
Family Life ◽  
Former Soviet Union ◽  
World View ◽  
Married Couples ◽  
General Family ◽  
Quality Of Family Life ◽  
The Stability ◽  
Stability And Consistency

This article focuses on one of the important criteria in assessing one's family, namely, general family image (GFI), which directly connects to social comparison. General family image includes various representations about patterns, standards of family life, and couple relations. GFI also characterizes individual predispositions, as well as social cognition, and it plays essential epistemic and esteem maintenance functions in family life. This article examines GFI at both the theoretical and empirical levels, outlining the ways in which the concept can be utilized in the context of family studies. Specific assumptions regarding the main characteristics and functions of GFI, its relation to world view, and quality of family life were empirically tested through the analysis of data on 210 married couples, new immigrants from the former Soviet Union in Israel. Intercultural transition, connected to immigration, provides a natural experimental setting to study the stability and consistency of GFI.

A CENSUS OF JEWISH SCHOOLS IN THE FORMER SOVIET UNION FOR 1993/94 SCHOOL YEAR

1997 ◽  
Vol 63 (1-2) ◽  
pp. 20-30 ◽  
Author(s):  
Sergio Dellapergola ◽  
Esther Bassan ◽  
Uzi Rebhun ◽  
Dalia Sagi
Keyword(s):  
Soviet Union ◽  
Former Soviet Union ◽  
School Year ◽  
Jewish Schools

Do Jewish Schools Make a Difference in the Former Soviet Union?

2009 ◽  
pp. 109-138
Author(s):  
Zvi Gitelman
Keyword(s):  
Soviet Union ◽  
Former Soviet Union ◽  
Jewish Education ◽  
Optimal Solution ◽  
Religious Practice ◽  
The West ◽  
Crucial Difference ◽  
Private And Public ◽  
Jewish Schools ◽  
Full Day

This chapter describes Jewish education in the former Soviet Union (FSU). Intensive Jewish education is seen in many countries, including Israel, as the most promising antidote to the assimilation of Jews — meaning the loss of Jewish identity and commitment. Full-day schools especially have been seized upon by Jews in the FSU and their foreign supporters as the optimal solution to the lack of Jewish education, institutions, public life, and private religious practice among the 400,000 or so Jews left in the FSU. This conclusion is based on extrapolation from Western Jewry's experiences. Common sense would also lead one to believe that viable Jewish life — that which engages people in private and public Jewish behaviours and transmits commitment across generations — depends on education, and not of children alone. One crucial difference between the West and the FSU is that in the West, Jewish education is conveyed in a wider context of Jewish commitment and activity: the family, organized peer and interest groups, a communal structure, religious and cultural institutions, and family and group traditions. In the FSU, Jewish schools exist in a partial void.

scholarly journals Russian and Belarusian Students: World Views, System of Values, Self-Actualization Strategies. Part I

2019 ◽  
Vol 7 (1) ◽  
pp. 72-82 ◽  
Author(s):  
Andrey L. Andreev ◽  
Irina V. Lashuk
Keyword(s):  
Higher Education ◽  
Soviet Union ◽  
Former Soviet Union ◽  
World View ◽  
Higher Education Institutions ◽  
World Views ◽  
Elite Group ◽  
The World ◽  
Self Actualization ◽  
Social Visions

This article relies on the results of the Young People in the Former Soviet Union: World Views, System of Values, Self-Actualization Strategies research, which used as an empirical base social surveys conducted under consistent procedure from October 2017 – February 2018 among students of leading higher education institutions in Russia and the Republic of Belarus. Data obtained were analyzed with regard to the problem of the internal consolidation of the “Russian world” and the perspective of generational change in the elite of the post-Soviet states (in this context students of leading Russian and Belarusian higher education institutions are considered a kind of proto-elite group). The world views of Russian and Belarusian students, social visions and systems of values developed in student environments in two countries with similar culture, specific features of the Russian and Belarusian identity, and self-actualization strategies, including selection of place of residence and attitude toward emigration, were compared. Both similarities and differences in the mentality of young Belarusians and Russians were found. Particularly, differences in perception of the arrow of time, as well as emotional perception of the concept of the “state” detected during the research are important. On the basis of analysis results, the article demonstrates that Russian and Belarusian students have, to a large extent, similar visions of life, however relations between Russia and Belarus in the world view of Russian and Belarusian youth are asymmetrical. The article includes a discussion of the possible consequences of differences in world views and systems of values of students in Russia and Belarus for the fate of the “Russian world”.

In the Banya I Changed My World View

2019 ◽  
pp. 255-283
Author(s):  
Ethan Pollock
Keyword(s):  
Soviet Union ◽  
Former Soviet Union ◽  
World View ◽  
Russian Population ◽  
The West ◽  
Russian Culture ◽  
The Soviet Union ◽  
American Cities ◽  
Different Parts

The Soviet Union collapsed, but banyas remained. After 1991, various threads of the banya’s history were taken up by different parts of the Russian population. Some saw them as places for contemplation and camaraderie; others went for sex, to conduct business deals, to connect with tradition, or to feed their souls. Still others saw them as primarily about health. But it was also a place of corruption, suspicion, danger, and transgression. In the West, they went from being an odd habit restricted to immigrants from the former Soviet Union to a mainstay of American cities catering to people seeking an authentic spa experience. Banyas showed up in films, novels, and journalistic accounts of Russia as a key to understanding Russian culture.

scholarly journals ACTIVITIES OF UKRAINIAN COMMUNITY IN LITHUANIA

10.23856/4313 ◽  
2021 ◽  
Vol 43 (6) ◽  
pp. 106-112
Author(s):  
Olena Myroniuk
Keyword(s):  
Soviet Union ◽  
Former Soviet Union ◽  
Community Organizations ◽  
Comprehensive Analysis ◽  
Educational Work ◽  
Cultural Traditions ◽  
Baltic Countries ◽  
Modern Period ◽  
The Republic ◽  
Almost All

The study is devoted to a comprehensive analysis of the Ukrainian diaspora’s life in Lithuania. The Ukrainian community in this country has deep historical roots, but as in other countries of the former Soviet Union, it became more active in the late 1980s. From that time community organizations began to be formed, and become important centers of diaspora. They conduct powerful cultural-educational work. They have been spreading and popularizing our cultural traditions for quite some time. Ethnic Ukrainians constantly help their homeland and maintain a positive image of Ukraine in the world. It should also be noted that Ukrainian communities in Lithuania actively influence the transparent coverage of events in Ukraine. But Ukrainians in Lithuania are quickly assimilated and lose their identity. One of the reasons for this is that in the Republic of Lithuania after the restoration of independence, almost all Ukrainians received the citizenship of this state, in contrast to other Baltic countries. Also, the integration of newly arrived Ukrainians into the previously larger Russian community in the country. And according to the latest data, there is a much larger influx of Ukrainians over the last few years, even compared to the Russians. This gives hope that the development of the Ukrainian community will not be pretended. Currently, there is no single research that would compare the life of the Ukrainian community in Lithuania in the modern period. Thus, the systematization and analysis of information about the activities of the Ukrainian community in Lithuania are incredibly relevant.

‘Open water room’ = ‘hot water room’?

English Today ◽  
2018 ◽  
Vol 35 (1) ◽  
pp. 42-47
Author(s):  
Mingwu Xu ◽  
Chuanmao Tian
Keyword(s):  
Soviet Union ◽  
Public Service ◽  
Former Soviet Union ◽  
Mainland China ◽  
Open Water ◽  
Hot Water ◽  
Ministry Of Education ◽  
Service Areas ◽  
The 1960S ◽  
Opening Up

The rupture between China and the former Soviet Union in the 1960s saw English replace Russian to become the most important foreign language in mainland China, and with the implementation of opening-up in the late 1970s, English was used more and more widely, especially in foreign-related public service areas. The use of English in China was accelerated by the 2008 Beijing Olympics and 2010 Shanghai Expo. However, there were various problems with the use of English, notably in bilingual public signs (BISU-CSRC, 2007; Wang & Zhang, 2016) (see Figure 1). As a result, the derogatory word ‘Chinglish’ was invented by Pinkham (2000) as an umbrella term for all kinds of problematic English used by Chinese people. Since 2006, in response to this situation, the provincial and central governments in the country have made great efforts to offer guidelines for the use of English in public signs. For example, on June 20, 2017, the Ministry of Education (MOE), the State Language Commission (SLC) and the Standardization Administration of China (SAC) jointly issued the Guidelines for the Use of English in Public Service Areas (GUEPSA) which came into effect on December 1, 2017.

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