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71 - 80 of 91 results for: JEWISHST

JEWISHST 288: Palestine and the Arab-Israeli Conflict (HISTORY 288, HISTORY 388, JEWISHST 388)

This course examines some salient issues of the Israeli-Palestinian conflict from the late 19th century to the present. At the end of the course you should be able to articulate the positions of the major parties to the conflict, with the understanding that there is no single, unified Zionist (or Jewish) or Palestinian (or Arab) position. One quarter does not allow sufficient time to cover even all of the important topics comprehensively (for example, the role of the Arab states, the USA and the USSR, and the internal history of Israel receive less attention than is desirable). Some prior knowledge of Middle East history is desirable, but not required. Vigorous debate and criticism are strongly encouraged. Criticism and response expressed in a civil tone is an important way to get a fuller and more truthful picture of something. This is not only a fundamental democratic right and a basic citizenship skill, but it is essential to interpreting information and making good policy. Rights not used are easily lost.
Terms: Aut | Units: 4-5 | UG Reqs: GER:DB-Hum, WAY-SI
Instructors: Beinin, J. (PI)

JEWISHST 291X: Learning Religion: How People Acquire Religious Commitments (AMSTUD 231X, EDUC 231, RELIGST 231X)

This course will examine how people learn religion outside of school, and in conversation with popular cultural texts and practices. Taking a broad social-constructivist approach to the variety of ways people learn, this course will explore how people assemble ideas about faith, identity, community, and practice, and how those ideas inform individual, communal and global notions of religion. Much of this work takes place in formal educational environments including missionary and parochial schools, Muslim madrasas or Jewish yeshivot. However, even more takes place outside of school, as people develop skills and strategies in conversation with broader social trends. This course takes an interdisciplinary approach to questions that lie at the intersection of religion, popular culture, and education. May be repeat for credit.
Terms: Spr | Units: 4 | Repeatable 2 times (up to 8 units total)
Instructors: Kelman, A. (PI)

JEWISHST 297X: American Jewish History: Learning to be Jewish in America (AMSTUD 279X, EDUC 279, HISTORY 288D, RELIGST 279X)

This course will be a seminar in American Jewish History through the lens of education. It will address both the relationship between Jews and American educational systems, as well as the history of Jewish education in America. Plotting the course along these two axes will provide a productive matrix for a focused examination of the American Jewish experience. History students must take course for at least 3 units.
Last offered: Winter 2015

JEWISHST 299A: Directed Reading in Yiddish, First Quarter

Directed Reading in Yiddish, First Quarter
Terms: Aut | Units: 1-5 | Repeatable 1 times (up to 5 units total)

JEWISHST 321D: Readings in Syriac Literature (JEWISHST 221D, RELIGST 221D, RELIGST 321D)

In recent years, there has been growing interest in the works of Syriac speaking Christians in antiquity and beyond. This course offers an introduction to the Syriac language, including its script, vocabulary and grammar, and a chance to read from a selection of foundational Syriac Christian texts.
Last offered: Spring 2016

JEWISHST 324: Emmanuel Levinas: Ethics, Philosophy and Religion (JEWISHST 224, RELIGST 234, RELIGST 334)

Emmanuel Levinas (1906-1995) is a major French philosopher of the second half of the twentieth century and is among the half-dozen most important Jewish thinkers of the century. Born in Lithuania, Levinas lived most of his life in France; he was primarily a philosopher but also a deeply committed Jewish educator who often lectured and wrote about Judaism and Jewish matters. Levinas was influenced by Bergson, Husserl, Heidegger, and others, like Buber and Rosenzweig. We will look at the philosophical world in which he was educated and explore his unique development as a philosopher in the years after World War Two. Levinas reacted against the main tendencies of Western philosophy and religious thought and as a result shaped novel, powerful, and challenging ways of understanding philosophy, religion, ethics, and politics. n In this course, we will examine works from every stage of Levinas's career, from his early study of Husserl and Heidegger to the emergence of his new understanding of the human condition and the primacy of ethics, the face-to-face encounter with the human other, the role of language and the relationship between ethics and religion, and finally his understanding of Judaism and its relationship to Western philosophy. We will be interested in his philosophical method, the relevance of his thinking for ethics and religion, the role of language in his philosophy and the problem of the limits of expressibility, and the implications of his work for politics. We shall also consider his conception of Judaism, its primary goals and character, and its relation to Western culture and philosophy.
Last offered: Autumn 2013

JEWISHST 330: Illicit Trade in Art and Antiquities (GLOBAL 190, GLOBAL 390, JEWISHST 130, PUBLPOL 191, PUBLPOL 391)

Illicit trade in art and antiquities is reputedly the third largest illicit trade activity globally. How do nations, individually and collectively, respond to this seemingly inexorable form of illicit trade, and what factors influence those responses? What are the sources and effects of such trade, and how can it best be curbed? This course will delve into these and other pressing political, legal, ethical, economic, cultural and public policy questions about illicit art and antiquities trade, arising across five subject areas: (1) the acquisition of art during the Age of Imperialism (ie, from Roman times through World War II); (2) Holocaust-era takings and the evolution in international legal and ethical responses to wartime looting; (3) removal and repatriation of Indigenous cultural material; (4) theft from museums and private collectors, and legal systems¿ varying allocation of the risk of such theft; and (5) the illicit trade and destruction of antiquities, and issues surrounding their restitution. Several internationally renowned guest speakers will give presentations and contribute to our discussions. Grading will be based on attendance, participation in class and an online discussion forum, a student group presentation, and a final exam or research paper.
Terms: Win | Units: 3

JEWISHST 347A: The Hebrew Bible in Literature (COMPLIT 147A, COMPLIT 347A, JEWISHST 147A)

Close reading of major biblical stories and poems that influenced modern literature written in English and Hebrew. Hebrew texts will be read in translation to English. Each class will include a section from the Hebrew Bible as well as a modern text or film based on the biblical story/poem. Discussion of questions such as: the meaning and function of myths and the influence of the Hebrew Bible on the development of literary styles and genres.

JEWISHST 348: Writing Between Languages: The Case of Eastern European Jewish Literature (JEWISHST 148, SLAVIC 198, SLAVIC 398)

Eastern European Jews spoke and read Hebrew, Yiddish, and their co-territorial languages (Russian, Polish, etc.). In the modern period they developed secular literatures in all of them, and their writing reflected their own multilinguality and evolving language ideologies. We focus on major literary and sociolinguistic texts. Reading and discussion in English; students should have some reading knowledge of at least one relevant language as well.
Last offered: Spring 2014

JEWISHST 382: Circles of Hell: Poland in World War II (HISTORY 228, HISTORY 328, JEWISHST 282)

Looks at the experience and representation of Poland's wartime history from the Nazi-Soviet Pact (1939) to the aftermath of Yalta (1945). Examines Nazi and Soviet ideology and practice in Poland, as well as the ways Poles responded, resisted, and survived. Considers wartime relations among Polish citizens, particularly Poles and Jews. In this regard, interrogates the traditional self-characterization of Poles as innocent victims, looking at their relationship to the Holocaust, thus engaging in a passionate debate still raging in Polish society.
Last offered: Spring 2015
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