‫האוניברסיטה העברית בירושלים‬

‫הפקולטה למדעי החברה‬

‫המחלקה לסוציולוגיה ואנתרופולוגיה‬

‫תרגיל מספר ‪3‬‬

‫תרגיל לקורס‪ :‬סוציולוגיה של הגלובליזציה‬

‫מרצה‪ :‬ד"ר גילי דרורי‬

‫מוגש לידי‪ :‬רוית מזרחי‬

‫שם‪ :‬מטיאס ג'אלפים מראשקין‬

‫מספר ת‪.‬ז‪337741003 :.‬‬
‫תאריך הגשה‪19/05/2015 :‬‬
 Oren Lallo and Julia Resnik, in order to better understand the
phenomenon of schools with internationalism approach, formulated a ideal type
regarding educational models. It's constituted by a range of possibilities: the
school's model can go from cosmopolitan ideals to - their counterpart - local
values. With these two comparison standards, they formulated a scale for these
"international schools": from localism, passing through different types of
"glocalism", arriving in the cosmopolitism. By doing that, the authors set a clear
classification to these schools and allowed, thus, the understanding of the
Israeli school's failure abroad.
In short, the collapse of the Israeli schools abroad is attributed to the
place of its educational model in the scale: these schools were to local to
survive in the globalized era. The once relevant objective of the school to
maintain the Israeli education upon the daughters and sons of Israel's official
envoys was discarded and traded by a cosmopolitan tendency. Parents were no
longer searching for home-land education, but for something else.
The authors state that this push toward cosmopolitan education is
particularly made by the ambition of the elite - after all, their children are the
students of such schools. Walter Benjamin, in his text "Capitalism as Religion",
describes the capitalist system as a religion of pure cult - and the core of this
cult is pragmatism. Of no surprise, then, that the capitalist elite would desire a
cosmopolitan education for their children in the era that this mode of production
overturned national frontiers - a pragmatic strategy, planning for the future.
Reasonably to say, hence, that there is no humanistic interest in cosmopolitan
education - it's concern and enthusiasm with the globalized capital.
More than just preparing kids for a competitive global market, the
cosmopolitan education (and other variants of internationalisms) can be viewed
as a new form of cultural capital, accentuating social inequality: the elite can
accumulate during its socialization processes the knowledge required to
maintaining its own power (BOURDIEAU, 1997) and now a days, this means
being able to understand, act and control the internationalized capital.
In this light, we can assume that multiculturalism and cosmopolitan
education emerge as a new form of privilege (of course, those are not the same
as immigration). The anachronistic localized education will be left for the
conventional educational system and the elite school will grant itself with
teachings for the new configuration of the world.

Bibliography:

BOURDIEU, P. - Capital Cultural, Escuela y Espacio Social. México: Siglo

Veinteuno, 1997.

BEJAMIN, W. e Michael Lowly - O Capitalismo como Religião. São Paulo:

Editora Boitempo, 2013.