Modus Vivendi: Between Consociational Politics and Politics of Crisis - The Conflict Around Implementing Secular Core Curriculum in Ultraorthodox Schools

• In Event: The Politics of the Curriculum

Proposal

Many democratic countries deal with religious divides revolving around the relationship between religious minority groups and the state, different religious minority groups, and the secular majority. In Israel, two models have been particularly recognized and studied in the research field, focusing on describing the relationship between secular and religious populations: the "Democracy of Consensus" model (Don-Yehiya, 1988, 1997, 2008) and the later-developed "Democracy of Crises" model (Cohen & Zisser, 1999, 2003). Both are not sufficiently sensitive to the reality concerning the Haredim (ultra-Orthodox) and their political parties. This study proposes to examine the "Modus Vivendi" model as an alternative model. The Haredi society in Israel constitutes a religious minority group (around 10% of the general population) that adheres to a system of beliefs and religious practices characterized by a strong emphasis on living according to Jewish religious law and reject Zionism. Ultraorthodox education is mainly (or entirely) based on religious studies only partially assists its students with the acquisition of competences and knowledge that will enable them to compete in the knowledge-based economy, sustain themselves and provide for their families. Most likely ultraorthodox students will reach adulthood with a lower educational level than is needed to compete in the market. As a result, some of them seek assistance from public and state welfare. In addition, in most ultraorthodox families, the mother works while the father is mainly expected to study religious studies; therefore, the average family income is low, and many families live in poverty. These pose a constant potential for conflicts with the state and society, particularly with the secular population. The theoretical framework of the research will be used to examine the relationship between the Haredim and secularists in Israel using the "Modus Vivendi" model. This relationship will be examined using a case study of the struggle around implementing secular core curriculum studies in ultraorthodox schools which is perceived as contentious issue between ultraorthodox and secularists in Israel.


1.How is the topic relevant to CIES 2024?
The CIES 2024 conference will focus on the right to protest and the movement of shifting from the status quo with regards to human rights with specific regards to education. Education stands at the heart of my research as it is the case study of my study. With the help of the Educational case study I'm examining the theoretical model of Modus Vivendi to analyze the shifting out of the status quo in the relations between orthodox and secularists in Israel.

2.In reviewing literature or alternative perspectives, how does the contribution build on existing work?
My contribution is first of its kind when referring to the Israeli secular-religious cleavage. I'm suggesting the use the Modus Vivendi theoretical model to examine the relations between ultraorthodox and secularists in Israel. The Israeli case has been examined so for only by the use of consocational democracy vs Democracy of crisis, and no one has conducted research using the theoretical model of Modis Vivendi. I'm using a case study of the socio-political struggle regarding the implementation of secular core curriculum among ultraorthodox schools which takes place it the Israeli society (in varying intensity) for the last two and a half decades.

3.How is the theoretical contribution situated in terms of linguistic, national, or geo-political contexts?
The theoretical contribution implementing a well-known theoretical model on a case study which was never examined by it before. The Modus Vivendi is a well-known model around the world but was never implemented on an Israeli case study.

4.What are the implications of the critique for future practice, policy, or theory?
The theoretical implication is at first reaffirming or disprove to theoretical model of Modus Vivendi with regards to the Israeli case study. The policy implication rooted in the change of prism used to analyze and solve the secular-religious cleavage in Israel.

5.How original is the contribution? What do we learn that we did not know, and why is it important?
My contribution is highly original since no one has ever examined the socio-political struggle regarding the implementation of secular core curriculum among ultraorthodox schools by using the Modus Vivendi theoretical model. This study is first of its kind referring to the Israeli secular-religious cleavage.

Author

• Meidan Koresh, Bar Ilan University