The total value set of a working individual consists of three components: personal, professional and organizational values. In the light of the changing health care environment, the individual nurse manager’s values may no longer be applicable for coping with the needs of the work environment. For many nurses who developed their values in keeping with the humanistic tradition, the ‘new’ organizational values may create confusion, frustration and conflict. The purpose of this study was to determine if the organizational domain in (...) the value sets of Israeli middle nursing managers in acute care hospitals reflect the process of shifting values needed in today’s management roles. Analysis of the results revealed that head nurses did not yet fully internalize the ‘new’ organizational values. Implications of the results for planning undergraduate and graduate programmes are detailed. (shrink)

Get the most out of your year in Israel. The Israel experience has a natural rhythm, but it is easy to miss the big themes and even bigger opportunities if you don't have a road map. This book serves as a spiritual and intellectual guide during your year in yeshiva or seminary. Learning to Grow has very immodest ambitions: it is a guide to greatness during your year in Israel and beyond.

Critical pedagogy speaks of teachers as liberating and transformative intellectuals.Yet their voice is absent from its discourse.The emancipatory action research, described in this article, created a dialogue between teachers and the ideas concerning oppression and liberation found in Neo-Marxist pedagogies. It strongly suggests that teachers can contribute to the further development of these ideas. It indicates that Critical Theory’s perceptions of the totality of oppression were largely accepted by these teachers after their own inner-reflective processes.Yet, the teachers rejected the dyadic (...) perception of oppressors and oppressed, and that of the ‘victimization’ of the subject, as they perceived such an approach to weaken the subject and exempt him/her from the struggle for liberation. They also highlighted the problematic aspects of positive utopia, which many of the critical pedagogies share, and offered a modest, yet intellectually rich perception of the struggle for liberation. As opposed to the static positive utopia that many of Neo-Marxist pedagogies offer, they suggested a dynamic and subjective perception of liberation; one that is neither restricted by the past nor by locality. This research suggests that teachers could well make a valuable contribution to the formation of a new counter-education. And that the development of a new pedagogical language in education could benefit by being done with them rather than for them. (shrink)

Contemporary theories of learning and instruction as well as a large body of research have pinpointed the benefits of effective self-regulated learning (SRL) for students' academic achievements, yet research findings indicate that teachers' actual promotion of students' SRL strategies and students' actual use of such strategies are less common than expected. To extend the investigation of how and when teachers' expertise develops regarding SRL instruction practices in authentic classrooms, the current study compared preservice vs. inservice teachers' “noticing” of explicit SRL (...) teaching behaviors in videotaped classroom vignettes. Preservice teachers in a university teacher training program (N= 296) and inservice elementary, junior high, and high school teachers (N= 305) were presented with six online video cases accompanied by questions about the videotaped teachers' instruction of SRL planning, monitoring, and evaluation strategies. The results suggested that, overall, both preservice and inservice teachers failed to notice the expert teachers' explicit SRL teaching. Furthermore, their noticing ability failed to increase over the career span, with growing teaching experience. Thus, targeted instruction is recommended during both preservice training and inservice development programs to promote all teachers' application of evidence-based explicit SRL teaching strategies. (shrink)

Noting the important role of motivation in science students' reading comprehension, this 14-weeks quasi-experiment investigated the optimal timing for implementation of metamotivational scaffolding for self-regulation of scientific text comprehension. The “IMPROVE” metamotivational self-regulatory model was embedded at three different phases of secondary students' engagement with scientific texts and exercises to examine effects of timing on groups' science literacy and motivational regulation. Israeli 10th graders in eight science classrooms received the same scientific texts and reading comprehension exercises in four groups. Three (...) treatment groups received metamotivational scaffolding before, during, or after text engagement. The control group received standard instructional methods with no metamotivational scaffolding. Pretests and posttests assessed science literacy, domain-specific microbiology knowledge, and metamotivation regulation. Intergroup differences were non-significant at pretest but significant at posttest. The “before” group significantly outperformed all other groups. The “after” group significantly outperformed the “during” group, and the control group scored lowest. Outcomes suggested delivery of metamotivational scaffolding as a potentially important means for promoting students' science literacy and effortful perseverance with challenging science tasks, especially at the reflection-before-action stage for looking ahead and also at the reflection-on-action stage for looking back. More theoretical and practical implications of this preliminary study were discussed to meet the growing challenges in science teaching schoolwork. (shrink)

The rules that govern Jewish Orthodox women’s bodies, in particular those of ritual purity and immersion, are often criticized as patriarchal and an expression of oppression or domination. This study challenges the structuralist analysis of the regimen of ritual purity by examining how religious women themselves live and experience this system. The authors interviewed 30 Orthodox Jewish women living in Israel who observe these rituals in an effort to hear their experiences. The women’s expression of their experiences moved beyond the (...) conventional, schematic abstractions of the oppression-empowerment dichotomy into a multitextured range of responses. This article presents the ways in which they voiced this multiplicity of feelings and experiences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Brit Milah for Eliezer Herschel ben Yonatan AryehMolly SinderbrandFor observant Jews, the choice to circumcise one's son is not a choice. Technically, it is a contractual obligation; the belief is that male circumcision is part of a holy covenant with God. The word for ritual circumcision, brit milah or bris, literally means "covenant [of circumcision]." Circumcision is a physical symbol of a relationship with the divine. It is (...) the commandment that encompasses all other commandments. It is, thankfully, only required of men (women, they say, are naturally closer to divinity). Circumcision is when a baby boy enters the Jewish community, eight days after birth, and when he gets his name. He becomes somebody. To choose otherwise— and some may choose otherwise—is to choose not to be part of the contract, and by extension, not be part of the Jewish community. And a community is one of the most valuable things a person can have.I was not always an observant Jew, though I was raised in a Jewish household. I essentially fell into observance over a period of 10 years, starting with studying ancient Hebrew with a language-loving rabbi in high school and eventually leading to weekly attendance at an orthodox shul, which I joined shortly after first tasting the vegan cholent at kiddush. It was much easier to make friends in [End Page 91] the Jewish community than in my competitive and mildly misogynist graduate program, and frankly, I liked them better. I received kindness and support when I needed it, and gave it back equally, especially around having children. Having children is difficult under any circumstance, but it is especially difficult in social settings where it is seen as abnormal, strange, or even selfish. The Jewish community normalized having children and created a respite from the judgment of the secular world. When I was pregnant at work, I got comments like "It looks like you're having twins!" and "Are you sure you don't have pre-eclampsia? You look awfully large"; at shul, I got pep talks, encouragement, and the traditional "b'sha'a tova"—"may it happen at a good time."Eventually, after having two kids in a two-bedroom rowhome, my husband and I moved to a mostly-Jewish suburb just outside the city. It is the kind of place where everyone says "Gut Shabbes" (a good Sabbath) to each other on Saturdays, but not one in which all the men wear black hats and study Torah all day (though some do). That is, folks live Jewish lives, but interact with the outside world as well. After a few months, it felt like home.This was the context in which I decided—or rather, did not have to decide—to circumcise my son. It was the natural result of the decision to be part of a community that places value (and even membership) on the ritual of circumcision. I made that decision years earlier and have been continuously reaffirming it since. Every day I wake up is a day I decide to be an observant Jew, and I decide to do so in order to be a member of an observant community. The decision to circumcise was yet another decision to be part of that community, which has given me so much joy, support, and meaning. Why would I deny my son—and myself—that community?In addition, not needing to make any decisions was itself a kind of relief. I have heard of mothers—including my own—off in a room crying, needing comfort, unable to be there for the circumcision. That did not happen for me. Despite a history of rather severe perinatal depression and anxiety, including suicidal ideation less than a week before the event, I was completely fine. Maybe my comfort came from the fact that I already had two children; this was not my first newborn, though it was my first bris. Maybe, after almost two years of COVID, circumcision did not seem like such a big deal. Maybe I was just glad someone else would hold the baby for a while. But I think at least part of it was the happiness that... (shrink)

Timeless lessons are retold here with reverence and charm. The values that we all want our children to absorb - faith, kindness, forgiveness, charity - are made clear through traditional, biblical stories coupled with examples, and charming illustrations by Tova Katz. Shmuel Blitz, the author of five other successful children's books, goes back to the greatest source of all - the Torah and the Prophets. Do your children and grandchildren (and yourself) a favor and get them this fine new (...) book. (shrink)