This chapter examines the evolving role of Jewish religion and culture in Israel’s state (mamlakhti) school system. It challenges the conventional distinction between secular and religious education by demonstrating how Judaism—particularly through Hebrew Bible studies and “Jewish-Israeli Culture” programs—has remained central to national identity formation, even in schools officially defined as non-religious. We trace historical and ideological shifts from early Zionist efforts to construct a secular-national culture, to contemporary debates over the nature of the public sphere, pluralism, and religious coercion. The chapter analyzes key educational policies, including the 1953 State Education Law, “Jewish Consciousness” programs, and the 1994 Shenhar Report, alongside newer curricular developments and controversies over religious NGOs working in schools. It highlights the tension between promoting belonging and national pride on the one hand, and maintaining a critical, pluralistic engagement with Jewish texts on the other. Ultimately, the chapter explores how the teaching of Judaism in Israeli public schools reflects deeper societal struggles over what it means to be both Jewish and democratic.

错误:搜索内容不能为空,请输入英文关键词
错误:关键词超出字数限制,请精简
高级检索

Learning to be Israeli Jews: Judaism in the Israeli State (Mamlakhti) School System

  • Michael Gillis,
  • Adi Sherzer

摘要

This chapter examines the evolving role of Jewish religion and culture in Israel’s state (mamlakhti) school system. It challenges the conventional distinction between secular and religious education by demonstrating how Judaism—particularly through Hebrew Bible studies and “Jewish-Israeli Culture” programs—has remained central to national identity formation, even in schools officially defined as non-religious. We trace historical and ideological shifts from early Zionist efforts to construct a secular-national culture, to contemporary debates over the nature of the public sphere, pluralism, and religious coercion. The chapter analyzes key educational policies, including the 1953 State Education Law, “Jewish Consciousness” programs, and the 1994 Shenhar Report, alongside newer curricular developments and controversies over religious NGOs working in schools. It highlights the tension between promoting belonging and national pride on the one hand, and maintaining a critical, pluralistic engagement with Jewish texts on the other. Ultimately, the chapter explores how the teaching of Judaism in Israeli public schools reflects deeper societal struggles over what it means to be both Jewish and democratic.