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Entre generaciones. La experiencia de la transmisión en el relato testimonial. Profesorado. Revista de currículum y formación del profesorado The purpose of this paper is to rethink the relationship between experience and education, when what we face, as readers, learners and educators, is an altogether inconceivable experience: the account of the surviving witness of the concentration camps, a literary genre that is the end of the Bildungsroman or coming-of-age novel. Some questions guide this effort: Is there any way to read and give our young people, within the discourse of the learning society, where the crisis of transmissions is more than evident, some texts suggesting a discontinuous type of transmission? What kind of experience is the experience of reading this literature? What learning experience and transmission does it contain, if any? (By the author)
Holocaust Memorial Day in schools - context, process and content: a review of research into Holocaust education The Holocaust was officially remembered in Britain for the first time on 27 January 2001. This is to be an annual event and it is intended that it will provide a focus for work in schools. The paper reviews the findings of research into Holocaust education and discusses the implications for teachers intending to respond to this important initiative. (By the author)
Using archival documents, memoir, and testimony to teach about Jewish families during and after the Holocaust Carson Phillips suggests the use of archival documents, memoir and recorded testimony to engage students in learning. Use the three survivor testimonies below, from Czechoslovakia, Hungary and Croatia, in conjunction with those in the Gurewitsch essay (pp. 48–55) for a rich and varied look at the fraught experiences of Jewish families struggling to survive and, ultimately, rebuild their lives. (By the publisher)
Holocaust Education in Post-Communist Romania As Israeli historian Leon Volovici noted in a recent article, Romania today is marked by the concurrent presence of a prolific nationalistic media with strong anti-Semitic accents and a swell of events dedicated to the history of its Jews. This remarkable paradox is perhaps just one more example of the originality of Romania’s post-communist transition, the more so since the object of both trends is becoming less and less numerous every day: there are only about 9,000, mostly elderly Jews living in contemporary Romania. After 45 years of “relative silence” imposed by the communists and eight more years of “relevant silence” imposed by the neo-communists, as of 1998 the Holocaust is finally mentioned and discussed, but “in the third person”, as it were: it’s true, it happened, but not in Romania! (By the author) 