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ABSTRACT
This article examines the role played by rural schools in forging the Israeli identity of immigrant children in the new villages during he 1950s and 1960s. The modus operandi of these schools is interesting due to the nature of these communities and to the role of the ethos of the rural way of life in the Zionist narrative. An important education device the schools implemented was the enacting of celebrations, involving the entire community. Thus, the schools played a major role in shaping local cultural traditions, defined by boundaries of time and space for the pupils and their families.
KEYWORDS:
Disclosure statement
No potential conflict of interest was reported by the author(s).
Notes
1. Gratton, Gutmann, and Skop, “Immigrants, Their Children, and Theories of Assimilation”; Eisikovits, “Educational Success and Long-Term Adaptation of Immigrant Students”; and Myers, Ramsey and Proctor(editors), The special issue of Paedgogica Historica.
2. Ministry of Education and Culture, Central Bureau of Statistics, Statistics of Elementary Schools and Kindergartens, 2, 21.
3. Asaf, “Ten Years of Education in Immigrants’ Villages,” 239.
4. Shapira “Educational Problems in New Immigrant Communities.”
5. Lomski-Feder and Rapoport “Homecoming Immigration and the National Ethos.”
6. . Central Bureau of Statistics, 1957, 21; 1967, 45.
7. Gellner, Nations and Nationalism, 58–9, 80–1.
8. Hobsbawm, “The Invention of Tradition,” 88–94.
9. Anderson, Imagined Communities.
10. Smith, The Ethnic Origins of Nations, 133–4.
11. Weber, Peasants into Frenchmen, 303–38.
12. Confino, The Nation as a Local Metaphor, 8–13.
13. Foster, “The Struggle for American Identity.”
14. Ministry of Education and, Central Bureau of Statistics, The Education System, 78–122.
15. The system included three Zionist streams, founded in the 1920s: the General stream; the Mizrachi stream of the religious Zionists; and the Workers’ Zionist-Socialist stream. The latter included an additional subdivision – the Religious Workers’ stream. In 1949, a fourth religious grouping emerged: the ultra-Orthodox stream, which had developed the ultra-Orthodox school system, Kafkafy, A Country Searching for its People.
16. Golan, “Settlement in the First Decade.”
17. Ministry of Education and Culture, Central Bureau of Statistics,1965, Table 17, Pupils, 24.
18. Golan, “Settlement in the First Decade.”
19. Sofer, and Appelbaum, Michael “The Rural Space in Israel.”
20. Idan, “From Nahalal to Kfar Yehoshua.”
21. Schwart, “From agricultural cooperative to rural residential settlement.”
22. Hacohen, The Grain and the Milestone.
23. Hacohen, The Grain and the Milestone, 25; and Rozen, Pioneers in Practicee, 86.
24. Sicron, Demography: Israel’s Population, 78.
25. Rozen, Pioneers in Practicee,86–88.
26. Hacohen, The Grain and the Milestone.
27. Kamon, “Who Absorbs Whom.”
28. Koren “Settlement During the Ingathering of the Exiles.”
29. Shapira “Educational Project in Immigrants’ Moshavim.”
30. Ibid., 239.
31. Tsameret, Across a Narrow Bridge, 27–39, 190–242.
32. Only a few belonged to the ultra-Orthodox stream that was not part of the State educational system, Kenan, “Stages in Planning the Settlement of the T’aanach District,” 178–80.
33. Barsh “The school in Kfar Yehoshua,” 229.
34. Gruffud, “The Countryside as Educator.”
35. Semel, The Dalton school, l5-18.
36. Connerton, How Societies Remember.
37. Dror, National Education through Mutually Supportive Devices; and Elboim-Dror, Hebrew Education in the Land of Israelvol.
38. Sitton, “Education in the Spirit of the Homeland, 135–68.
39. Ben Amos, “In the Circle of the Dancer and Singer.”
40. Porter, “The Bauer Country Fair.”
41. Harvey and. Baily, “Parading the Cornish Subjec.”
42. Tal Shahar School Records, 21 .4.1964, Aviezer Yellin Archive of Jewish Education in Israel and in the Diaspora, 4.33.
43. Segal, “A Swiss Rural Community at the foot of Mt. Carmel’” 418.
44. Aloni, “The Country of Origin is not Crucial.”
45. Shochat, “We have not accomplished all, but we have done a great deal.”
46. Tal Shahar School Records,21 .4.1964.
47. Burgata School Decade Yearbook, 1964.
48. Kramer, “My Grandmother Says.”
49. Dror, National Education through Mutually Supportive Devices.
50. Ben Amos, “In the Circle of the Dancer and Singer.”
51. Bevernage “Writing the Past Out of the Present.”
52. The attempt to design a different calendar following the French Revolution failed. However, in the USSR, the Communist regime’s endeavour to enforce the new Gregorian calendar, in lieu of the Julian calendar, was successful. See, Jeff. “Building the New Regime.”
53. Ben-Amos classifies rituals into two types: action rituals and remembrance rituals, ‘In the Circle of the Dancer and Singer.’
54. Segal, “A Swiss Rural Community at the foot of Mt. Carmel,” 418.
55. Mishnah Rosh ha-Shanah 1:1. Also, according to Jewish law, the fruits yielded by a young tree may not be eaten for the first three seasons.
56. Pintel-Ginsburg, “Narrating the Past”; and Aryeh-Sapir, The Formation of Urban Culture, 1–32.
57. Even Ha-Ezer School Bulletin, February 1960, Aviezer Yellin Archive of Jewish Education.
58. Anonymous article, Telamim, 1951.
Additional information
Notes on contributors
Tali Tadmor-Shimony
Tali Tadmor-Shimony is a Senior Lecturer of History of Education at The Ben Gurion Research Institute for the Study of Israel and Zionism Ben-Gurion University of the Negev.