Thesis (O.T.D.)--Boston University / Prevocational and vocational training are interventions that are widely recognized as personally satisfying forms of occupation that can increase self-determination and employability while improving a person's health and well-being. In recent years a related intervention, structured peer mentoring, has been associated with increased community integration, greater residential independence and improved life satisfaction for social services consumers with a range of physical and psychiatric disabilities. Based on these favorable outcomes, peer mentoring is a potentially effective prevocational approach that is worth investigating for the benefit of consumers with a range of disabilities. In 2011, a prevocational Mentoring Volunteer Program was designed by an occupational therapist at the request of the agency Yad HaChazakah - The Jewish Disability Empowerment Center (JDEC) in New York City. The proposed program utilizes structured peer mentoring as its core intervention. It aims to serve the agency's religious Jewish consumers with physical and/or psychiatric disabilities who are interested in pursuing suitable competitive employment as a long-term goal. The Mentoring Volunteer Program is designed to 1) prepare peer mentoring participants using culturally-sensitive training based on principles of Bandura's Social Learning Theory; 2) offer ongoing supervision of weekly peer mentoring for one nine-month cycle each year; 3) offer mentees optional volunteer assignments in the Jewish community while being mentored; 4) utilize mentor, mentee and coordinator feedback at various points in the cycle to implement program improvements; and 5) provide a model for replication with a variety of populations; these would include traumatic brain injury survivors working towards community re-entry, and also special education high school students planning their transition to community living as adults.

The purpose of the present study was to examine the state of special education programs in selected Jewish Ultra Orthodox (Haredi) community schools in the Greater Toronto Area (GTA), and the attitudes and perceptions about special education of the Melamdim (rabbis/teachers) teaching in those schools. A Special Education course, modeled on OISE’s additional qualification program available to in-service teachers in the public sector, was administrated to 28 Melamdim. Throughout the 12 weeks, course data was collected through observations and dialogues with course participants. The impact of the special education course on classroom practices by those who engaged in the course was also assessed. In addition, a collection of pre-course and post-course data from participants (Melamdim) on attitudes and perceptions in regards to special education through a self-administrated questionnaire, took place. Four additional questionnaires were administered, examining demographic characteristics, general attitudes and behaviors, and well-being. Finally, a pre-selected group of 8 Melalmdim was interviewed as representatives of their home school and the denomination of Judaism they belong to. The results showed significant changes in attitudes of Melamdim toward the inclusion of students with Learning Disabilities (LD in regular classrooms. In addition, the positive change in attitudes could be attributed to the special education course in which participants engaged. During in-class observations changes to the Melamdim’s own practice was recorded.

The purpose of the present study was to examine the state of special education programs in selected Jewish Ultra Orthodox (Haredi) community schools in the Greater Toronto Area (GTA), and the attitudes and perceptions about special education of the Melamdim (rabbis/teachers) teaching in those schools. A Special Education course, modeled on OISE’s additional qualification program available to in-service teachers in the public sector, was administrated to 28 Melamdim. Throughout the 12 weeks, course data was collected through observations and dialogues with course participants. The impact of the special education course on classroom practices by those who engaged in the course was also assessed. In addition, a collection of pre-course and post-course data from participants (Melamdim) on attitudes and perceptions in regards to special education through a self-administrated questionnaire, took place. Four additional questionnaires were administered, examining demographic characteristics, general attitudes and behaviors, and well-being. Finally, a pre-selected group of 8 Melalmdim was interviewed as representatives of their home school and the denomination of Judaism they belong to. The results showed significant changes in attitudes of Melamdim toward the inclusion of students with Learning Disabilities (LD in regular classrooms. In addition, the positive change in attitudes could be attributed to the special education course in which participants engaged. During in-class observations changes to the Melamdim’s own practice was recorded.

Este trabalho procura mostrar como a mulher ortodoxa judia é representada no cinema israelense. A partir da análise de três filmes: Kadosh, de Amos Gitai, produzido em 1999; Hasodot (Segredos Íntimos), de Avi Nesher, produzido em 2007 e Chufshat Kaitz (My Father, my Lord), de David Volach, produzido em 2007, busca-se compreender como se deram os processos culturais que determinaram alguns comportamentos da sociedade ortodoxa judaica em relação à mulher, enfocando os seguintes temas: fertilidade feminina, homossexualidade, a educação das mulheres e o silêncio. Como arcabouço teórico central estão as obras Vigiar e punir e A microfísica do poder, de Michel Foucault e as fontes tradicionais judaicas, como o Talmud, a Bíblia Hebraica, e outros textos canônicos, utilizadas no sentido de entender como o conhecimento se transforma em poder dentro da sociedade ortodoxa judaica e, nesse contexto, como a mulher é sujeitada por ele. / This paper seeks to show how the orthodox jewish woman is represented in Israeli cinema. From the analysis of three films: Kadosh by Amos Gitai, produced in 1999; Hasodot (The Secrets) by Avi Nesher, produced in 2007 and Chufshat Kaitz (My Father, My Lord) by David Volach, produced in 2007, we look to understand how cultural processes have led to some behaviors of the orthodox jewish community facing women, focusing on the following topics: female fertility, homosexuality, women\'s education and silence. Central theoretical framework are the works by Michel Foucault: Discipline and Punish and The microphysics of power, and the traditional Jewish sources, as the Talmud, the Hebrew Bible, and other canonical texts, used in order to understand how knowledge is transformed into power within the orthodox jewish society and in this context, as the woman is subjected by it.

Este trabalho procura mostrar como a mulher ortodoxa judia é representada no cinema israelense. A partir da análise de três filmes: Kadosh, de Amos Gitai, produzido em 1999; Hasodot (Segredos Íntimos), de Avi Nesher, produzido em 2007 e Chufshat Kaitz (My Father, my Lord), de David Volach, produzido em 2007, busca-se compreender como se deram os processos culturais que determinaram alguns comportamentos da sociedade ortodoxa judaica em relação à mulher, enfocando os seguintes temas: fertilidade feminina, homossexualidade, a educação das mulheres e o silêncio. Como arcabouço teórico central estão as obras Vigiar e punir e A microfísica do poder, de Michel Foucault e as fontes tradicionais judaicas, como o Talmud, a Bíblia Hebraica, e outros textos canônicos, utilizadas no sentido de entender como o conhecimento se transforma em poder dentro da sociedade ortodoxa judaica e, nesse contexto, como a mulher é sujeitada por ele. / This paper seeks to show how the orthodox jewish woman is represented in Israeli cinema. From the analysis of three films: Kadosh by Amos Gitai, produced in 1999; Hasodot (The Secrets) by Avi Nesher, produced in 2007 and Chufshat Kaitz (My Father, My Lord) by David Volach, produced in 2007, we look to understand how cultural processes have led to some behaviors of the orthodox jewish community facing women, focusing on the following topics: female fertility, homosexuality, women\'s education and silence. Central theoretical framework are the works by Michel Foucault: Discipline and Punish and The microphysics of power, and the traditional Jewish sources, as the Talmud, the Hebrew Bible, and other canonical texts, used in order to understand how knowledge is transformed into power within the orthodox jewish society and in this context, as the woman is subjected by it.

O presente trabalho expõe, inicialmente, algumas definições sobre Judaísmo Ortodoxo, tipos de Judaísmo Ortodoxo, seus modelos educacionais e um breve histórico da comunidade judaica ortodoxa paulistana para subsidiar o estudo e a discussão sobre como a inclusão tecnológica e a interação virtual dos estudantes das suas instituições de ensino ocorrem nesse contexto. Procurouse demonstrar como os rabinos ortodoxos, temendo que as mudanças tecnológicas conduzam os integrantes de suas comunidades a abandonar práticas que asseguram a continuidade destas, estabelecem normas e interdições em relação ao uso de computadores e da Internet, dificultando a interação dos membros de sua comunidade com elementos externos aos de seus próprios ambientes presenciais. Considerando que atualmente a inclusão virtual é cada vez mais necessária para integrar os cidadãos na sociedade, o presente estudo aborda uma importante questão de forma pioneira ao expor o que a Internet representa para estes indivíduos, deixando transparecer a dificuldade dos rabinos ultra-ortodoxos em solucionar os impasses relacionados ao uso desta nos programas curriculares das disciplinas do Ensino Básico de suas instituições de ensino. Para o presente estudo, elaborado entre os anos de 2004 e 2007, foram utilizadas formulações teóricas disponíveis em artigos, revistas e livros sobre a comunidade judaica ortodoxa e foi realizada uma extensa pesquisa de campo em que foram entrevistadas autoridades rabínicas e líderes da comunidade em questão. Foram, também, analisadas informações obtidas por meio de questionários sobre o uso dos computares e da Internet respondidos pelos diretores de todas as instituições de ensino judaicas ortodoxas paulistanas reconhecidas pelo MEC e pelos seus estudantes de 1º e 2º ano do Ensino Médio. / The present doctorate thesis expounds, initially, some definitions about Orthodox Judaism, varieties of Orthodox Judaism, its educational models and a brief history of the orthodox Jewish community of São Paulo in order to assist the learning and discussion about how the technological inclusion and the virtual interactions of its schools students take place in this context. It was attempted to demonstrate how the orthodox rabbis establish rules and prohibitions concerning the use of computers and of the Internet, making the interaction between their communitys members and outsiders of their own physical environments more difficult because they fear that technological changes will drive their followers to abandon practices that ensure the continuity of their community. Considering that today the virtual enclosure is increasingly necessary to integrating the citizens into society, the treatise at hand approaches an important issue in a pioneer way expounding what the Internet represents to these individuals and implies the hardness faced by the ultraorthodox rabbis to solve the difficulties related to the use of the new technologies and of the Internet into the secular study programs in their schools. For the present tractate, elaborated between the years of 2004 and 2007, theoretical formulations available in articles, magazines, and other studies about the orthodox Jewish community were employed, as well as an extensive field research interviewing this community `s authorities and leaders was performed. Another source of the acquired and analyzed data are questionnaires regarding the use of computers and of the Internet, responded by the principals of all Jewish orthodox schools in the city of São Paulo accredited by the Brazilian Ministry of Education and Culture and by their students of the 10th and 11th grades (High School).

O presente trabalho expõe, inicialmente, algumas definições sobre Judaísmo Ortodoxo, tipos de Judaísmo Ortodoxo, seus modelos educacionais e um breve histórico da comunidade judaica ortodoxa paulistana para subsidiar o estudo e a discussão sobre como a inclusão tecnológica e a interação virtual dos estudantes das suas instituições de ensino ocorrem nesse contexto. Procurouse demonstrar como os rabinos ortodoxos, temendo que as mudanças tecnológicas conduzam os integrantes de suas comunidades a abandonar práticas que asseguram a continuidade destas, estabelecem normas e interdições em relação ao uso de computadores e da Internet, dificultando a interação dos membros de sua comunidade com elementos externos aos de seus próprios ambientes presenciais. Considerando que atualmente a inclusão virtual é cada vez mais necessária para integrar os cidadãos na sociedade, o presente estudo aborda uma importante questão de forma pioneira ao expor o que a Internet representa para estes indivíduos, deixando transparecer a dificuldade dos rabinos ultra-ortodoxos em solucionar os impasses relacionados ao uso desta nos programas curriculares das disciplinas do Ensino Básico de suas instituições de ensino. Para o presente estudo, elaborado entre os anos de 2004 e 2007, foram utilizadas formulações teóricas disponíveis em artigos, revistas e livros sobre a comunidade judaica ortodoxa e foi realizada uma extensa pesquisa de campo em que foram entrevistadas autoridades rabínicas e líderes da comunidade em questão. Foram, também, analisadas informações obtidas por meio de questionários sobre o uso dos computares e da Internet respondidos pelos diretores de todas as instituições de ensino judaicas ortodoxas paulistanas reconhecidas pelo MEC e pelos seus estudantes de 1º e 2º ano do Ensino Médio. / The present doctorate thesis expounds, initially, some definitions about Orthodox Judaism, varieties of Orthodox Judaism, its educational models and a brief history of the orthodox Jewish community of São Paulo in order to assist the learning and discussion about how the technological inclusion and the virtual interactions of its schools students take place in this context. It was attempted to demonstrate how the orthodox rabbis establish rules and prohibitions concerning the use of computers and of the Internet, making the interaction between their communitys members and outsiders of their own physical environments more difficult because they fear that technological changes will drive their followers to abandon practices that ensure the continuity of their community. Considering that today the virtual enclosure is increasingly necessary to integrating the citizens into society, the treatise at hand approaches an important issue in a pioneer way expounding what the Internet represents to these individuals and implies the hardness faced by the ultraorthodox rabbis to solve the difficulties related to the use of the new technologies and of the Internet into the secular study programs in their schools. For the present tractate, elaborated between the years of 2004 and 2007, theoretical formulations available in articles, magazines, and other studies about the orthodox Jewish community were employed, as well as an extensive field research interviewing this community `s authorities and leaders was performed. Another source of the acquired and analyzed data are questionnaires regarding the use of computers and of the Internet, responded by the principals of all Jewish orthodox schools in the city of São Paulo accredited by the Brazilian Ministry of Education and Culture and by their students of the 10th and 11th grades (High School).

No description available.

Orthodox Jewish adolescents develop and mature within a very structured environment. The aim of this study was to explore adolescent psychosocial identity development within Orthodox Jewish education. The secondary focus was the nature of the religious identity acquired through religious education, specifically Jewish Orthodox education. The literature study explored adolescent identity and development (within Erikson's framework), religious orientation and Orthodox Jewish education. The qualitative research was conducted empirically, in the form of a case study of seven adolescents from a single-sex Orthodox school based in Johannesburg. The themes that emerged from the empirical study are as follows: the community; Orthodox Judaism; education; parents, family and peers; adolescent and religious identity. The study indicated that the participants' identity development is dominated by their religious psychosocial world that paradoxically provides the structure that supports and complicates their identity development. / Educational Studies / M.Ed. (Guidance and Counseling)

Orthodox Jewish adolescents develop and mature within a very structured environment. The aim of this study was to explore adolescent psychosocial identity development within Orthodox Jewish education. The secondary focus was the nature of the religious identity acquired through religious education, specifically Jewish Orthodox education. The literature study explored adolescent identity and development (within Erikson's framework), religious orientation and Orthodox Jewish education. The qualitative research was conducted empirically, in the form of a case study of seven adolescents from a single-sex Orthodox school based in Johannesburg. The themes that emerged from the empirical study are as follows: the community; Orthodox Judaism; education; parents, family and peers; adolescent and religious identity. The study indicated that the participants' identity development is dominated by their religious psychosocial world that paradoxically provides the structure that supports and complicates their identity development. / Educational Studies / M.Ed. (Guidance and Counseling)