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A few months before his death, A. v. Humboldt attended the celebration in honor of the 127th birthday of George Washington at the US legation in Berlin. A letter to the American Envoy, Joseph A. Wright (1810 – 1867), underlines Humboldt’s admiration for the fi rst president of the United States. At the same time Humboldt asked the diplomat to mail a letter to the German-American Bernard Moses (1832 – 1897) in Clinton, Louisiana, who had named his son Alexander Humboldt Moses (grave on the Hebrew Rest Cemetery #2 in New Orleans, burial plot A, 12, 5). It appears to be possible that the Moses family still owns Humboldt’s letter.
In an attempt to pave the way for more extensive Computer Science Education (CSE) coverage in K-12, this research developed and made a preliminary evaluation of a blended-learning Introduction to CS program based on an academic MOOC. Using an academic MOOC that is pedagogically effective and engaging, such a program may provide teachers with disciplinary scaffolds and allow them to focus their attention on enhancing students’ learning experience and nurturing critical 21st-century skills such as self-regulated learning. As we demonstrate, this enabled us to introduce an academic level course to middle-school students. In this research, we developed the principals and initial version of such a program, targeting ninth-graders in science-track classes who learn CS as part of their standard curriculum. We found that the middle-schoolers who participated in the program achieved academic results on par with undergraduate students taking this MOOC for academic credit. Participating students also developed a more accurate perception of the essence of CS as a scientific discipline. The unplanned school closure due to the COVID19 pandemic outbreak challenged the research but underlined the advantages of such a MOOCbased blended learning program above classic pedagogy in times of global or local crises that lead to school closure. While most of the science track classes seem to stop learning CS almost entirely, and the end-of-year MoE exam was discarded, the program’s classes smoothly moved to remote learning mode, and students continued to study at a pace similar to that experienced before the school shut down.
A Secular Tradition
(2021)
This article focuses on the social philosopher Horace Kallen and the revisions he made to the concept of cultural pluralism that he first developed in the early 20th century, applying it to postwar America and the young State of Israel. It shows how he opposed the assumption that the United States’ social order was based on a “Judeo-Christian tradition.” By constructing pluralism as a civil religion and carving out space for secular self-understandings in midcentury America, Kallen attempted to preserve the integrity of his earlier political visions, developed during World War I, of pluralist societies in the United States and Palestine within an internationalist global order. While his perspective on the State of Israel was largely shaped by his American experiences, he revised his approach to politically functionalizing religious traditions as he tested his American understanding of a secular, pluralist society against the political theology effective in the State of Israel. The trajectory of Kallen’s thought points to fundamental questions about the compatibility of American and Israeli understandings of religion’s function in society and its relation to political belonging, especially in light of their transnational connection through American Jewish support for the recently established state.
As mid-19th-century American Jews introduced radical changes to their religious observance and began to define Judaism in new ways, to what extent did they engage with European Jewish ideas? Historians often approach religious change among Jews from German lands during this period as if Jewish immigrants had come to America with one set of ideas that then evolved solely in conversation with their American contexts. Historians have similarly cast the kinds of Judaism Americans created as both unique to America and uniquely American. These characterizations are accurate to an extent. But to what extent did Jewish innovations in the United States take place in conversation with European Jewish developments? Looking to the 19th-century American Jewish press, this paper seeks to understand how American Jews engaged European Judaism in formulating their own ideas, understanding themselves, and understanding their place in world Judaism.
CoFeeMOOC-v.2
(2021)
Providing adequate support to MOOC participants is often a challenging task due to massiveness of the learners’ population and the asynchronous communication among peers and MOOC practitioners. This workshop aims at discussing common learners’ problems reported in the literature and reflect on designing adequate feedback interventions with the use of learning data. Our aim is three-fold: a) to pinpoint MOOC aspects that impact the planning of feedback, b) to explore the use of learning data in designing feedback strategies, and c) to propose design guidelines for developing and delivering scaffolding interventions for personalized feedback in MOOCs. To do so, we will carry out hands-on activities that aim to involve participants in interpreting learning data and using them to design adaptive feedback. This workshop appeals to researchers, practitioners and MOOC stakeholders who aim to providing contextualized scaffolding. We envision that this workshop will provide insights for bridging the gap between pedagogical theory and practice when it comes to feedback interventions in MOOCs.
Confidence Counts
(2021)
The increasing reliance on online learning in higher education has been further expedited by the on-going Covid-19 pandemic. Students need to be supported as they adapt to this new learning environment. Research has established that learners with positive online learning self-efficacy beliefs are more likely to persevere and achieve their higher education goals when learning online. In this paper, we explore how MOOC design can contribute to the four sources of self-efficacy beliefs posited by Bandura [4]. Specifically, we will explore, drawing on learner reflections, whether design elements of the MOOC, The Digital Edge: Essentials for the Online Learner, provided participants with the necessary mastery experiences, vicarious experiences, verbal persuasion, and affective regulation opportunities, to evaluate and develop their online learning self-efficacy beliefs. Findings from a content analysis of discussion forum posts show that learners referenced three of the four information sources when reflecting on their experience of the MOOC. This paper illustrates the potential of MOOCs as a pedagogical tool for enhancing online learning self-efficacy among students.
This paper aims to present the results of a higher education experience promoted by the research centres INTELLECT (University of Modena and Reggio Emilia) and CDM (University of Roma Tre), as part of difference master’s degrees programme of the academic years 2018/2019, 2019/2020, and 2020/2021. Through different online activities, 37 students attended and evaluated a MOOC on museum education content, such promoting their professionals and transverse skills, such as critical thinking, and developing their knowledge relative to OERs, within culture and heritage education contexts. Moreover, results from the online evaluation activities support the implementation of the MOOC in a collaborative way: during the academic years, evaluation data have been used by researcher to make changes to the course modules, thus realizing a more effective online path from and educational point of view.
When he founded Schocken Books in 1945, department store magnate, philanthropist, and publisher Salman Schocken (1877–1959) called his new American publishing business an imitation of its German predecessor, which had functioned from 1931 until 1938. He intended it to replicate the success of the Berlin Schocken Verlag by spiritually fortifying a Jewish community uncertain in its identity. The new company reflected the transnational transfer of people, ideas, and texts between Germany, Palestine/Israel, and the United States. Its success and near-failure raise questions about transnationalism and American Jewish culture: Can a culture be imposed on a population which has its own organs and agencies of cultural production? Had American Jewish culture developed organically to the specific place where several million Jews found themselves and according to uniquely American cultural patterns? The answers suggest that the concepts of transnationalism and cultural transfer complement each other as tools to analyze American Jewry in its American and Jewish contexts.