In Jewish education and policy circles, the typical attitude to assimilation is clear: it’s a bad thing. In fact, it’s often taken to be the thing that Jewish education is supposed to help us avoid. In other words, the assumption is that educating Jewish students “Jewishly” (setting aside what that might mean, for the moment) is counter-assimilatory.
Conversations about assimilation often use one of two metaphors. The first is a biological one: assimilation is a disease and education is the inoculation against that disease, or at least provides the healthy nutrients to strengthen the body against it. Stuart Charmé calls this a “drink-your-milk” model of Jewish education. The second metaphor is martial: assimilation is an assault and education is a defense against that assault. For example, Seymour Fox once asked whether Jewish education was succeeding as a “bulwark against assimilation.”
But what do we actually mean, when we use these metaphors? What’s the disease, exactly, and what’s the organism that is being threatened? What’s the assault, and what’s the fortified position? Both metaphors rely on dramatic oppositions between in and out, between Jewish and other – distinctions that no longer hold, regarding practices and ideas, and even regarding community. They assume a zero-sum model of identity and culture that is utterly alien to the lived experiences of contemporary Jews. Continue reading
This post is based on Mandel Center Director Jon A. Levisohn’s introduction to the recent Conference on Transformative Jewish Education, held at Brandeis in March. The conference web page has more blog posts and other resources.
When people describe Jewish educational programs as “transformative,” what do they mean?
Some argue that “transformative education” is an empty bit of hyperbole that does not mean anything in particular. There’s no reason to believe that there’s any well-reasoned conception of transformation that grounds the use of the terms. And there’s certainly no reason to believe that those who are using this language have any evidence that their programs are actually transformative for their participants.
The skeptics have a point. We often make claims about our programs that we cannot really justify. And there’s no reason to think that, each time someone uses the term “transformative” to describe a program, those usages can all be subsumed under one coherent conception.
Nevertheless, when we talk about “transformation” in Jewish education or use the adjective “transformative” to describe a program, there’s something else going on. The term, I believe, points to a desired outcome: an aspiration for the program to have a certain kind of impact on the participants. Continue reading
By Sivan Zakai, director, Children’s Learning About Israel project. This article originally appeared at Forward.com, Oct 19, 2015. Reproduced from here by permission of the Forward.
These are dark days for the Jewish people. In Israel, Jewish children head off to school not knowing when or where the next attack will occur. But Jewish children in the United States are geographically removed from the fray, and their bodies are not on the front lines in this new frightening chapter in the Israeli-Palestinian conflict. So what do American Jewish children know and feel about the conflict? And how should we — their parents, grandparents and teachers — talk to them about it? Continue reading
When I was asked to join the distinguished group of signatories to the Statement on Jewish Vitality, I was pleased to do so. I am not, by disposition, a hand-wringer. If anything, I tend towards optimism. But I agree that the American Jewish community faces a set of significant challenges that we should not ignore.
This, I think, is the main message of the statement. Many of the signatories differ about the specific policy recommendations, the most obvious being the one about tax policies related to day school tuition – a recommendation that is surely far too tentative for some, and wholly anathema for others. And as some have already noted, these ideas are hardly revolutionary. But that’s the point. We already have a toolkit of well-developed and well-documented ways to build stronger Jewish communities. What we seem not to have is a communal and philanthropic commitment to support them, or a sense of urgency in doing so.
I was pleased that the invitation to sign the statement also included the encouragement to offer commentary or additional perspectives. The goal, in other words, is to provoke discussion. In that spirit, I offer three caveats:
By Jonathan Krasner
When President Barack Obama declared at the first White House reception for Jewish American Heritage Month, in 2010, that America must “uphold the principle of tikkun olam—ourobligation to repair the world,” he became the latest in a parade of prominent American politicians, celebrities and opinion-makers, including Bill Clinton, Cornell West and Madonna, to invoke the term. The Americanization of tikkun olam reflects its ubiquity in American Jewish life, where many religious and communal leaders identify it as a core Jewish value.
This is remarkable when one considers that prior to the 1980s most American Jews had never heard the term. Continue reading