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Abbreviations

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AGM

Annual General Meeting

ANC

African National Congress

Bund

Jewish Labour Federation

CEO

Chief executive officer

FAMSA

Family and Marriage Society of South Africa

IUA

Israel United Appeal

IT

Information technology

KD

King David

KDLH

King David Linksfield High School

KDLJ

King David Linksfield Junior School

KDLNS

King David Linksfield Nursery School

KDLP

King David Linksfield Primary School

KDS

King David Sandton School

KDVPH

King David Victory Park High School

KDVPNS

King David Victory Park Nursery School

KDVPP

King David Victory Park Primary School

LMS

Local management of schools

MANCO

King David Schools Management Committee

ORT

Organisation for Rehabilitation through Training

PTA

Parent–teacher association

SABJE

South African Board of Jewish Education (the Board)

SAJBD

South African Jewish Board of Deputies

SASA

The South African Schools Act of 1996

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SAUPJ

South African Union of Progressive Judaism

SAZF

South African Zionist Federation

SBM

School-based management

SCIP

Small class inclusion programme

UCF

United Communal Funds

UNISA

University of South Africa

YFNS

Yiddish Folk Nursery School

UKDAG

United King David Action Group

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Glossary Aliyah – Ascent to the Land of Israel. The concept originated when the tribes of Israel journeyed upwards (geographically speaking) to the Land of Israel from low-lying Egypt. It later applied to journeys from any country to Israel, whether for pilgrimage or permanent settlement.

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Bat-Mitzvah – Literally, daughter of the commandment. An adult female Jew is obligated to perform the commandments, hence a ceremony on the occasion of a girl’s reaching her majority (12 or 13 years old). The concept of a ceremony was introduced by the Reform movement in the 19th century and, only later, began to appear in some Orthodox circles, but not among the Ultra Orthodox. In the Orthodox tradition, the Bat-Mitzvah ceremony is held either at home or in a synagogue hall. Usually, the ceremony is held for groups of girls at the same time. In Reform temples, the girl may read from the Torah and address the congregation, similar to a boy’s Bar-Mitzvah ceremony. Day of Atonement (Yom Kippur) – The most solemn occasion of the Jewish calendar. It is believed that on Yom Kippur the fate of every individual is sealed. An unfavourable decree can be averted by repentance, prayer and charity. Dinim – Religious laws. Gemara – The usual designation for the commentary and discussions on the Mishna. Hallacha – A term used to indicate a definitive ruling in any particular area of Jewish law. Mishna –The Oral law which was compiled circa 200 CE, and which serves as the foundation text for Talmudic law and tradition. Mitnagdim – Literally, the opponents, those who opposed the Chassidim. They were traditional Jews who maintained the aristocracy of Torah learning. Their leader was the Gaon Elijah from Villna (Hag’ra), and most of his followers were from Lithuania. Orthodoxy – The modern designation for the traditional section of Jewry that maintains the Hallachic way of life based on a divinely-ordained Torah. The term was first applied in the 19th century by Reform Jews to describe those who remained rigidly faithful to traditional Judaism. Orthodoxy is widely diversified (e.g. Chassidic and Mitnagdim Jews following Ashkenazi and Sephardi rites, etc.). All Orthodox Jews are united in their belief in the historical event of revelation at Sinai, in their acceptance of the Divine law in its written and oral forms, and in their acknowledgement of the authority of duly qualified rabbis. Orthodoxy has exhibited reluctance to cooperate with non-Orthodox groups in religious matters, and they do not recognise

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marriages, divorces and conversions carried out by non-Orthodox rabbis. Orthodox Jews currently constitute a minority among the various Jewish denominations. Most followers are centrist Orthodox (in Israel they are referred to as Dati). There are also those who identify themselves as Masorati (traditional) and who abide by some of the religious and ritual restrictions but not others. A significant minority is the Charedim (mostly Chassidim but also from the Mitnagdim tradition). Reform Judaism (Progressive Judaism) – This religious movement advocates the modification of the Orthodox tradition in conforming to the exigencies of contemporary life and thought. The essential difference between Orthodox and Reform revolves around the authority of the Hallacha; whereas Orthodoxy maintains the divine authority of the Hallacha, Reform Judaism subjects religious laws and customs to human judgement and thus maintains the right to adapt and change Jewish tradition to make it more relevant to each generation. By the 1990s, the Reform movement claimed to be the largest of the Jewish religious movements in North America. Shtibls – These are small, independent congregations. They are not linked to the main synagogues and cater to the more observant sectors of the community. Talmud – The Mishna together with the Gemara comprise the Talmud, that is, the collected teachings of the major Jewish scholars who flourished between 200 and 500 CE. Torah – This term applies both to the entire corpus of sacred literature and to the first section of the Hebrew bible, that is, the Chummash or the ‘Five Books of Moses’. Ultra Orthodoxy (Charedim) – Literally, ‘God trembling’ or ‘God fearing’. This term is commonly reserved for those Orthodox Jews who claim not to make any compromises with contemporary secular culture. The charedim are divided into different groups. As they seek to defend traditional Judaism from erosion they separate themselves from outsiders, especially from secular Jews, and prefer to speak Yiddish. The Ultra-Orthodox community strives to expand the scope of Hallacha to include the public as well as the private realm. It welcomes the imposition of greater restrictions and hardships. It elaborates on details of the law, such as the modesty of women’s dress; women are required to wear sleeves which cover their elbows, while the hemline must cover their knees. Yeshiva – The oldest institution for higher learning in Judaism, primarily devoted to study of the Talmud. Definitions were mostly taken from Werblowsky, RJ and Wigoder, G (eds). (1997) The Oxford Dictionary of the Jewish Religion, Oxford University Press.

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Index

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A accountability, 29, 53–6, 242–6, 271, 311 Acts National Education Policy Act (1967), 111 South African Schools Act (No. 84 of 1996), 45, 81 Adar, Zvi, 117 Adat Yeshuron, 98 administrative staff, 185–6, 214–15, 231 Aish Hatorah, 101 al Aqsa Intifada, 7 Aliyah, 95 anarchy, 72 anti-Semitism, 7, 10, 153–4, 287–8 anti-Zionism, 153 authoritarian populist religious fundamentalists, 2, 307 see also religious fundamentalism/ extremism B Ba’alei Teshuva movement (South Africa), 88, 89, 100, 101, 102, 129, 263, 291 bankers, 293, 299 Bat-Mitzvah ceremony, 17, 177, 202–8, 258, 312 Ben Yehuda, Eliezier, 84 bias question, 9–10 Bnei Akiva youth movement, 127, 296 Bund (Jewish Labour Federation), 84–5 bureau-professionalism, 38, 51, 147, 212, 276, 313, 316 business’ relationship with education, 35, 293–5 C Carmel College, Durban, 131 Catholic schools, 2, 66, 73–4

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centralisation, 46, 312 versus decentralisation, 231–4, 270, 312–13 certainty/uncertainty, 313 change process, 51, 69–70, 304–9 charedim, 85, 106, 151, 175, 181 Chassidim, 85, 100, 103 Chief Executive Officer (CEO) antagonism/distrust created, 19–20, 254–6, 305 appointment (April 2001), 15, 150–2 autocratic methods, 18–19, 182–8, 230, 233–4, 299, 305, 307 business principles, 16 charedi influence, 175–82, 209–10 charismatic leadership, 199–200, 283–5, 307 and decentralisation, 232–4 ethos of schools, 174, 194 goal setting, 238–42 gossip/rumour (lashon ha’ra), 188, 276 impulsive decisions, 169–70, 305 information network, 186–7 lack of transparency, 20 middle school proposal, 264–70, 305 and parents, 257–8 religious attitudes, 175–82, 194 ‘respect’ demand, 195, 200 ‘school as business’ viewpoint, 162, 310–11 and schools’ management bosberaad, 20, 276, 293 ‘scorched earth policy’, 190–4 stakeholders’ perceptions, 199–200, 305–6 suspension (September 2003), 24, 271 system changes, 1, 16–17 Zionist youth movement dispute, 22, 242 see also restructuring process

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commitment, 55–6, 311 communitarianism, 71–3 community, 70–4, 309, 315, 317–18 sense of belonging/security, 2, 26 community leaders on restructuring process, 164, 179, 189, 191, 213 on teacher qualifications, 223 community schools, 74–7 and new managerialism, 77–80, 276 conflict, 51, 72, 313 consensus, 51–2, 168–9 conservative modernisation, 8 constitutive educational values, 73–4, 314 contracts, 49 corporate culturalism, 276–7, 281 corruption, 190–2 Crawford College, 113, 135 crime, impact of, 153, 228 cultural fundamentalism, 30, 301, 314 cultural globalisation, 30–2 cultural management, 40, 272 see also new managerialism Curriculum 2005, 81 D decentralisation, 45–9, 277, 312–13 versus centralisation, 231–4, 271 democracy, 81–2, 313 diversity, 76, 239–41 donors, 143, 280, 293–5, 299 ‘double hermeneutics’, 5 E economic globalisation, 27–9 and education, 29–30 negative impacts, 28–9 education and business, 35 centralisation, 46 decentralisation, 45–9 and efficiency theories, 42–4

globalisation impact, 29–30, 33, 48 quality assurance, 29 educational governance, 45 efficiency, 37, 42–5, 209, 311–12 Eish Hatorah Yeshiva, 88 emigration, 143, 153, 189 entrepreneurship, 40 ethical values, 44–5 ethnic communities identity search, 1 exclusivity/inclusivity, 130–3, 314–15 F fabrication, 55, 196 faith-based community schools, 2, 73–4, 76–7, 303 impact of globalisation, 27, 278, 317–18 and new managerialism, 66–7, 309–16 see also Jewish community schools fascism, 72 fears/uncertainties, 287–8, 313 Federation of Synagogues of South Africa (Orthodox), 93 fundamentalism, 32, 197 fundamentalist education, 195 Further Education and Training (FET), 278 G Gauteng Board of Education (GBE), 222 gemeinschaft (community) relationships, 74–78, 309, 315, 317 General Education and Training (GET) examinations, 278 Generally Accepted Accounting Practice (GAAP), 212 gentile students, 131–2, 260–1 gesellschaft (society) relationships, 74–78, 309, 315, 317 ghettos, 317 globalisation, 1, 26–7, 276–7 see also cultural globalisation; economic globalisation ‘glossification’ of schools, 167, 253

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goal setting, 48–53, 237–42, 314 Goss, Rabbi Isaac, 117 government subsidies, 134, 139, 153 governmentality, 40, 52, 272 Gush Emunim movement, 87, 90

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H Habonim, 22, 95, 127, 242 Hansen’s law, 89 Harris, Chief Rabbi, 89, 103, 120, 125, 150, 290–3 Hebrew language, 84, 121 in KD schools, 116, 121–3, 175–6, 258 matric subject status, 126 teacher training, 123–4 teaching, 16, 281 hegemony see leadership heterogeneity, 30 Holocaust, 85–6 homogeneity, 30 honorary officers, 136, 192, 242–3, 280

research issues, 10–12 in South Africa (see South African Jewish community) Jewish community newspapers, 269–70, 289–90 Jewish community schools, 2–3, 77, 108 dual curriculum balance, 115–16 exclusivity versus inclusivity, 130–3, 314–15 funding, 133–5 Limudei Chol (secular studies), 112, 116 Limudei Kodesh (sacred studies), 111, 116, 176 national–traditional formula, 118–19, 128, 176, 299 Orthodox base, 16 traditional/religious formula, 120, 129, 239–40 transformation (post-1994), 114 see also King David (KD) Schools; restructuring process Jewish Helping Hand and Burial Society (Chevre Kadisha), 93 Jewish identity, 3–4 Jewish Studies curriculum, 126, 128–9, 175–6 religious programme, 224–5 teaching, 16, 127, 224–5, 258, 281 Jihad, 30, 76, 317 Judaism/Zionism ideology tension, 81–2

I identity crises, 31–2, 318 Independent Education Board (IEB), 222 individuals responsibilities/rights, 71–2 information network of CEO, 186–7 Iraqi war, 7, 154 Isaacson Report (2001), 231 Islamic fundamentalist groups, 154 K Israel King David (KD) Schools ethnicity/democracy tensions, 81–92 accountability, 242–6 relationship with South Africa, 95–6 capital expenditure, 229–30 respect for Jewish traditions, 88 curriculum standardised, 221–2 Israel United Appeal, 93 enrolment, 113, 134, 135, 136 Israeli Task Force (2001), 237–8, 240–1, 277 ethos of school, 114–15, 120, 174, 194–5, 234–8, 308 J fee subsidies, 135, 137–8, 228–9 Jewish Communal Services, 93 financial crisis, 15, 135, 138, 279–80 Jewish community goal setting, 238–42, 314 diversity, 11 government subsidy, 134, 139, 153 identity, 81

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INDEX

graduation ceremony, 202–8, 260, 293 historical overview, 109–14 ideological aspects, 239–42 inter-school competition, 139–40 Israeli Task Force (2001), 237–8, 240–1 Kumon mathematics, 224 micropolitics, 281–2, 299, 313 national–traditional formula, 118–19, 128, 176, 239–40, 304 Orthodox/Zionist dispute, 292 outsourced programmes (educational), 226 pupil–teacher ratio, 136–7, 192–4 rabbis employed, 216 remedial and social services, 142, 147, 213, 225–6, 312 ‘sand schools’, 237 school fees, 139 school uniform, 17, 22, 209, 260, 266 sex education, 226 suspicious atmosphere, 248–9, 251 teachers’ professional development, 141–2 teachers’ remuneration, 140–1 traditional/religious formula, 120, 129 Ulpan programme, 123, 175, 208, 312 United King David Action Group (UKDAG), 270, 300 Zionist influence, 118–19, 128, 208, 209–10 see also Hebrew language; Jewish community schools; Jewish Studies; restructuring process King David (KD) Schools Foundation, 147 King David (KD) Schools Management Committee (MANCO), 148–52, 280 knowledge society, 60, 276 Kollel, 98 L lay leaders, 190, 199, 201, 210, 240, 275, 282, 299, 314 on consultation, 187

on ethos of school, 236 on restructuring process, 163 on retrenchments, 215 leadership, 57, 69, 189, 286, 300–1 authoritative, 307 charismatic, 283–5, 307, 312–13 coercive, 307 learning disabilities see remedial services liberalism, 71–3, 316, 319 Linksfield high school (KDLH), 17, 112, 260 middle school proposal, 18, 258, 260, 264–70 Lubavitchers, 85, 100, 128 M managerialism, 37–9, 78–79, 276, 280–1, 309 see also new managerialism managers, school, 56–7 on budget cuts, 214 on capital expenditure, 229–30 on CEO, 199 decentralisation and power, 47 on donors, 294 on ethos of school, 236 and ideological changes, 52, 178, 180–1 on information network, 187 on professional officers, 190 on restructuring process, 165, 166, 169–70, 172, 182, 184–5, 197, 210–11 on teacher qualifications, 223 marketisation internal, 62 of schools, 34–7, 49, 60, 79, 300 three Es (economy, efficiency, effectiveness), 37 ‘McDavid schools’, 245 ‘McDonaldisation’ of society, 30, 67 ‘McWorld’ concept, 30, 76, 317 middle managers role, 57 see also managers, school middle school policy, 18, 258, 260, 264–70

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PROPHETS AND PROFITS

P ‘parentocracy’, 65, 66 parents as ‘customers’, 256–8, 271, 310–11 on ethos of schools, 235–6 N fees, 299 National Education Policy Act (1967), 111 on ideological changes, 176, 179 Nechama, 93 on professional officers, 190 neo-conservatives, 2 and restructuring process, 167–8, 169, neo-liberalism, 1, 2, 27, 29 173, 256–64, 276 neo-Taylorism, 39, 271–2 roles in education, 63–7 new managerialism, 1, 29–30, 33, 37–41, on teachers, 193 49, 51, 56, 271–2, 303 bullying/shaming stakeholders tactic, 196 Parent–teacher Associations (PTAs), 17, 234, 258 change process, 69–70, 210 Board conference representatives, 263 disadvantages, 44–5, 53 performance indicators, 49 efficiency theories, 42–5 in faith-based community schools, 309–16 performativity, 29 personal viewpoint, author, 6–8 and managers/principals, 58 politics, 46–7 and parents, 63–7 politics of difference, 32 resistance, 41–2, 70 postmodernism, 31 and security perceptions, 67–8 power mechanisms, 39–41, 47 and teachers, 60–3 devolution, 47–9 see also managerialism principals, 58 and decentralisation proposals, 232 O and Hebrew Studies teachers, 175 Ohr Sameach Yeshiva, 88, 101, 127, 128, as managers, 56–7 151, 296 self-concept, 57 old managerialism, 40 professional officers (SABJE), 190–2, 214–15 see also managerialism Organisation for Rehabilitation through R Training (ORT), 93 rabbinical establishment, 23, 240–2, 294–8 Orthodox Judaism Reform Judaism, South African, 84–5, 98–9 rabbis, 100, 286, 291 and Bat-Mitzvah ceremony, 202–8 in South Africa, 97–101, 286 and SABJE, 117, 288 Orthodox/Reform Judaism relationship, religion 13, 293 conversion to extremism, 89 Orthodox/Zionist relationship, 293 and democracy relationship, 13, 291 Our Parents’ Home, 93 politicisation, 32 outcomes-based education (OBE), 278 religious communities outreach programmes, 147, 180, 213, identity search, 1, 32 226–7, 312 ‘politics of difference’, 32, 277

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Mitnagdim, 85, 94, 103, 106, 296 Mizrachi, 116, 117 moral values, 44

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INDEX

religious fundamentalism/extremism, 83, 89–92, 210, 212, 276–7, 296, 299– 300, 303, 312–13, 315–16 identity destabilisation, 238 see also fundamentalist education remedial services, 142, 147, 213, 225–6, 239, 312 resistance, 51, 285–7, 318–19 restructuring process, 33 abuse of authority, 188 accountability, 162, 242–6, 311 accounting system review, 212 budget cuts, 213–16 centralisation/decentralisation, 231–4, 312–13 certainty/uncertainty conflict, 313 chaotic/disorderly process, 169–72 cost-cutting process versus capital expenditure, 166–7, 229–30, 304 community services, 226–9 educational provisions, 220–6 SABJE administration, 214–15 teaching staff, 215–20 dissension ignored, 188, 308 distrust and suspicion, 186–7, 192, 196, 305 and efficiency, 42–5, 209, 311–12 Employee Forum, 186 ethos of schools, 114–15, 120, 166, 174–5, 194–5, 234–8, 308 expenditure controls, 222–3 fears/uncertainties, 188, 287–8, 313 fragmentation/division, 196 ‘glossification’ of schools, 167, 253 goal setting, 238–42, 314 ideological restructuring, 174–7, 198 impact on parents, 256–64 impact on teachers, 192–3, 246–56 ineffective communication, 169–70, 185–7 key staff members, 306 lack of consultation, 184–6

lack of open debate, 288–90 lack of organised resistance, 285–7, 299 lack of respect for teachers, 166, 219–20 ‘manufactured uncertainty’, 196 market-led, 33–4, 163 middle school proposal, 264–70, 306 morality questions, 197–8, 201 negative/insecure feelings, 172–4, 201, 306 perceptions (autocratic/authoritative), 182–3 polarisation of school community, 168, 201, 281–2 power bloc, 279, 281, 299 pupil–teacher ratio, 136–7, 192–4 religious ethos, 177–82, 197–8, 200, 201, 271, 276, 312 ‘school as business’ stakeholders’ views, 161–5, 200, 309–10 in South African context (post-1994), 163–4, 278–9 staff expectations, 165–6 teacher appointments, 223, 311 see also King David (KD) Schools; new managerialism; South African Board of Jewish Education (SABJE); teachers Rubenstein, Rabbi, 118–19, 128, 130 S salary parity, 219–20 ‘sand schools’, 237 ‘school as business’ concept, 34–7, 78–9, 162, 310–11 ‘school as public good’ concept, 310–11 school uniform, 17, 177, 209, 260 schools as business organisations, 34–5 consensus/vision, 51 and efficiency theories, 42–4, 311–12 external accountability, 53–4

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PROPHETS AND PROFITS

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functions, 50 goal setting, 49–53, 314 governance, 78 governing bodies, 65 internal marketisation, 62 internal relationships, 59 leadership, 59 mission statements, 50 restructuring (see restructuring process) see also Jewish community schools; King David (KD) Schools; middle managers; South African Board of Jewish Education (SABJE) secular-humanistic constitutive values, 73–4 security, sense of, 67, 313 September 11 (2001), 7, 154 Sha’arei Torah, 115 shtibls, 101, 103, 106 social services, 142, 147, 213, 227–8 social values, 44 South Africa Christian-National education policy, 111 democracy (post-1994), 82–3 educational system restructuring, 278–9 hostility to independent schools (post1994), 164, 278 national identity, 81, 300 relationship with Israel, 95–6 South African Board of Jewish Education (SABJE), 15, 93, 145–52 administrative personnel, new, 185–6, 214–15, 231 amendment to constitution, 22–3 causes of schools’ financial crisis, 190–2 centralisation/decentralisation debate, 231–4 and CEO, 150–1, 190, 279–80 community support reduced, 143–5 Conference, 7th (1945), 117 Conference, 27th (March 2003), 22, 213, 241, 263, 292–3, 312

350

historical overview, 108–14 honorary officers, 280 Informal Jewish Education division, 127 Isaacson Report (2001), 231 Kuper Commission (1960), 133 lay leaders, 187, 190, 199, 201, 210, 282 micropolitics, 285–7 mission statement, 234–5 outreach to black schools, 147 and parents, 259 professional officers, 190–2, 214 and Reform Judaism, 117, 292–3 structure, 142–3 South African Jewish Board of Deputies (SAJBD), 93 funding for SABJE, 133 South African Jewish community, 92–4 and apartheid policies, 104–5 attitude to anti-apartheid activists, 105, 119 attitude towards dissension, 105–6 balkanisation, 112 cohesiveness ideal, 104–6, 300 crime impact, 153, 228 decline of Zionism, 96 diversity, 240–1 emigration, 107, 153, 189 fears/uncertainties, 287–8, 313 freedom of speech, 289 homogeneity theory, 103–8, 287, 290, 298, 315, 319 ‘imagined’ community, 93–4, 106, 296 isolation/disempowerment feelings, 164, 279 Israeli immigration, 96–7 Lithuanian origins, 94 Orthodox/Reform relationship, 98–100 power bloc, 290, 319 business and financial elite, 293–5 Chief Rabbi and Orthodox establishment, 290–3 proliferation of schools, 112

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INDEX

performance-based payment, 47, 243–4, religious identity/practices, 97–103, 311 106–8, 126 professional development, 141–2, 224–5 secular–religious tension, 97–103, 198 on professional officers, 191 Zionism as ethnic identification, 94–7, reactions to new managerialism, 63 103 religious observance conditions, 124–5 South African Schools Act (No. 84 of 1996), replacements/new appointments, 222–3 45, 81 on restructuring impact, 246–56 South African Zionist Federation (SAZF), retrenchment, 215–16 93 roles, 60–1 funding for SABJE, 133 salaries, 140–1, 218–20 stakeholder groups, 5–6 social relationships, 61–2 stakeholders, 10 stress/low morale, 62, 247–50, 306 see also lay leaders; managers, school; voices, 50–1 middle managers; parents; principals; workloads increased, 217–18 professional officers; teachers teamwork, 72 subsidies for fees, 135, 137–8, 228–9 Tikkun, 93 transformation process, 51 T ‘Troika’ label, 200 ‘Taliban’ label, 200 teachers accountability, 47, 53–5, 242–6, 271, 311 U Ulpan programme, 123, 175, 208 appraisal system, 243–4, 311 Ultra-Orthodox Judaism, 84–5, 98, 101, on autocratic methods, 184 177, 277, 286–7, 295–8, 300 bonus system, 243 uncertainty/certainty, 287–8, 313 CEO’s lack of direction, 169–72 Union for Progressive Judaism, 93 commitment, 196, 218, 244, 311 Union of Jewish Women of South Africa, 93 community services, 209 United Communal Funds (IUA/UCF), 93, contract of performance, 53 134, 144 ‘contract teacher’, 249–50 United King David Action Group de-professionalisation, 60 (UKDAG), 270, 300 disempowerment, 173, 299, 306 employee contract (new), 238–9, 245, V 311 Victory Park Action Group, 19, 260 on ethos of schools, 235–6 Victory Park campus (KDVP), 17, 112, 258, gossip, 188 263–4, 285 and ideological changes, 179–82 threatened closure, 18–19 impact of restructuring, 246–56 on information network, 186–7 W labour laws, 249 welfare organisations lack of security, 61 government subsidy cuts, 153 long leave privileges, 216–17, 233 wisdom, 307 loss of privileges, 219–20

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PROPHETS AND PROFITS

World Conference against Racism, Durban (September 2001), 153–4 Y Yeshiva, 85–6, 151 Yeshiva College, 111, 115, 117 Yiddish language, 101

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Z Zimmerman, Mr, 119, 128, 157 n.51 Zionism, 86, 296 decline, 127, 299 development, 83–4 rabbis’ perceptions, 84 in South Africa, 94–7 Zionism/Judaism relationship, 13, 83–4

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