TL;DR: The People of the Book as discussed by the authors is a study of a group of Orthodox Jews, all of whom live in the modern world, engaged in the repeated review and ritualized study of the sacred texts.
Abstract: Judaism has long derived its identity from its sacred books. The book or scroll--rather than the image or idol--has been emblematic of Jewish faith and tradition. The People of the Book presents a study of a group of Orthodox Jews, all of whom live in the modern world, engaged in the time-honored practice of lernen, the repeated review and ritualized study of the sacred texts. In preserving one of the activities of Jewish life, Samuel C. Heilman argues, these are the genuine -People of the Book.- For two years, Heilman participated in and observed five study circles in New York and Jerusalem engaged in the avocation of lernen the Talmud, the great corpus of Jewish law, lore, and tradition. These groups, made up of men who felt the ritualized study of sacred texts to be not only a religious obligation but also an appealing way to spend their evenings, weekends, and holidays, assembled together under the guidance of a teacher to review the holy books of their people. Having become part of this world, the author is able to provide first-hand observation of the workings of the study circle. Heilman's study moves beyond the merely descriptive into an analysis of the nature and meaning of activity he observed. To explain the character and appeal of the study groups, he employs three concepts: drama, fellowship, and religion. Inherent to the life of the study circle are various sorts of drama: -social dramas- playing out social relationships, -cultural performances- reenacting the Jewish world view, and -interactional dramas- and -word plays- involving the intricacies of the recitation and translation process. This book will be of interest to anthropologists and those interested in the academic study of religion.
TL;DR: In this paper, the authors investigate a particular Islamist Qur'anic study session conducted in Bangladesh in 2003 and argue that reading circles play a primary role in the production of a uniquely disciplined and devout, yet modern Islamist subjectivity in Bangladesh.
Abstract: While much has been written about resurgent Islamic movements in recent decades, the proliferation of religious reading circles has received little attention. Few studies delineate the specifics of audience engagement with authoritative Islamic texts on the ground. This paper is a small attempt at such an inquiry in the context of Bangladesh. It investigates a particular Islamist Qur'anic study session conducted in Dhaka in 2003. Such reading sessions are routinely conducted within Bangladesh Islamic Chatri Sangstha (BICSa), the leading Islamic organization of women students in Bangladesh. I suggest that BICSa reading sessions embody spaces of both deliberation and discipline. In analysing a group discussion of a set of Qur'anic verses widely assigned for study within BICSa, particularly in relation to the central Islamist notion of ‘belief’, this paper argues that reading circles play a primary role in the production of a uniquely disciplined and devout, yet modern Islamist subjectivity in Bangladesh. A study circle familiarizes a lay Bangladeshi with specific kinds of religious literature and teaches them to understand and shape contemporary realities via scriptural injunctions. However, this inculcation process is not linear: The mastery of the Qur'anic literature enables both devotion to and contestation of BICSa precepts.
TL;DR: In this article, the authors present an overview of the Swedish study circles as a tradition and state of the art at present time, drawing on results from empirical research done by Swedish researchers, as well as public statistics and evaluations.
Abstract: This text aims to give an overview of the study circles as a tradition and state of the art at present time. The point of departure is primarily the Swedish context, even though there are some comments about study circles elsewhere. This focus is justified by the fact that although study circles do appear worldwide, their status in Sweden as a mass phenomenon is rather unique and has attracted attention from outside observers. Academic publications written in English about the Swedish study-circles do, however, exist, but only a few are recent. Drawing on results from empirical research done by Swedish researchers, as well as public statistics and evaluations, our ambition is to portray the study circles and their institutional context in Sweden. First, there is a discussion about definitions, pointing out the lack of an exact notion of the study circle, but also suggesting an approximate answer – a study circle grammar. In order to provide a deeper understanding of the realities, there are also some very concrete examples, with respect to content and process. The idea is to communicate a richer and more down-to-earth meaning. The same thought is applied to the second part, where participation and outcomes are presented. These are based on recent statistics, but also reports about the study circles from the participants’ point of view - their experiences and understandings. The administrative and economic support system is important for the operation of the study circles and consequently, it is described in a rather elaborate way in the third part. We think it will help readers to have some knowledge of this context for the Swedish study circles, which we think is different elsewhere. Finally there is a bibliography of literature on study circles in Sweden and internationally. The ambition of the bibliography is to capture as much as possible, written in languages that can be read by an international audience. A number of useful web addresses are also included in order to provide easy access to important resources. The bibliography will hopefully be a tool for those who want to learn more.
TL;DR: In this paper, the authors studied the effect of non-formal learning activities on the self-perceived well-being of older adults, and found that participants claim that their knowledge and skills have increased and that the fellowship created in study circles is both an important motivation for participation and an important outcome of having participated.
Abstract: How does participation in nonformal learning influence the self-perceived well-being among older adults? This article looks into that issue through a study of people aged 65 years or older who have participated in Swedish study circles. The data analyzed consists of a nation-wide survey of study circle participants. The results show that there are beneficial effects from participating in study circles for the well-being of older adults. As could be expected, participants claim that their knowledge and skills have increased; but the main finding is the importance of the social dimension of participating in nonformal learning activities. The fellowship created in study circles is both an important motive for participation and an important outcome of having participated. This, however, is not at the expense of gaining new knowledge. Rather, the two dimensions may strengthen each other. Nonformal settings appear to provide an environment that has positive effects on the well-being of older adults. The...
TL;DR: The Circle Model brings new dimensions to the home care situation and should be seen as a complement to social services support.
Abstract: Home care for cognitively impaired elderly puts tremendous stress and burden on their families. Therefore it is important to search for effective care models in order to provide support for this group. In this study, an intervention model--the Circle Model--was developed, tested and evaluated in six places in Sweden. The model is unique in that family caregivers and volunteers were trained together in study circles. After their training, the volunteers replaced the caregivers in the homes on a regular basis, which permitted the caregivers some relief from the demands of caregiving. Interviews were conducted with the participants to gather information about their training and relief care experiences. The caregivers reported that the study circle provided opportunity to exchange experiences with other people in similar situations. They felt a spirit of community with other relatives, and were able to increase their knowledge in care providing and coping strategies. The emphasis in temporary relief care by the volunteers was placed on providing the relatives with feelings of security and relaxation. The satisfaction among the Circle Model participants was reciprocal. The volunteers also reported high satisfaction and appreciation of the knowledge which they acquired from the caregivers. The Circle Model brings new dimensions to the home care situation and should be seen as a complement to social services support.