by Hannah Tobin Cohen
Republished from forward.com.
Do the following scenarios describe a Disney movie or the latest headline about Israel? The forcible separation of a baby from its mother, villagers persecuting a feared outsider, and factions competing in a deadly battle to control the land.
Spoiler alert: it’s both. Dumbo, Beauty and the Beast, and The Lion King tackle these tricky subjects with young kids.
So why are adults so afraid to do the same when it comes to Israel?
While we allow our children to watch movies packed with flawed heroes and moral ambiguity, Israel education continues to be a manichaean struggle between good versus bad. Our schools, camps, and even we ourselves shut our children out of honest conversations about Israel for fear of them not being “ready.”
Well, they are.
As part of the research team at the Children’s Learning About Israel Project of Brandeis University, I have spent the past eight years conducting hundreds of interviews with Jewish kids about Israel. Following a cohort of 35 Jewish elementary schoolers as they aged from kindergarten to middle school, I heard them express their thoughts and feelings about the country. Listening to these kids discussing Israel, it’s clear they have something to teach the adults in their lives.
The children in our study are spread across a diverse group of schools: One is Reform, one Conservative, and one a non-denominational community school. One has a large Persian-Jewish population, one has predominantly Ashkenazi students, and one has a large number of Israeli expatriate families.
There is just one area in which our cohort is uniform: Our children are all frustrated and confused about Israel. And it’s because of us.
by Sarah Bunin Benor
Second in a series
courtesy URJ Jacobs camp
This week in a non-pandemic year, I would be driving up to the mountains to visit my middle daughter at Habonim Dror Camp Gilboa, dropping off my oldest at the bus for Ramah in California, and hugging my youngest as she goes through airport security to fly to Ramah in the Rockies. What I find myself missing most this year is not the clean, quiet house (although that is never far from my mind), but scouring for Hebrew words in the parent blog posts and photos from my children’s camps.
For the past eight years, my colleagues Jonathan Krasner and Sharon Avni and I have studied how Jewish summer camps use Hebrew. Our book Hebrew Infusion presents historical and contemporary analysis of what we found through camp visits, interviews, surveys, archival research, and outward-facing materials like websites and parent updates. Camp leaders infuse Hebrew words, signs, songs, and fun activities into the camp experience to create a rich local tradition and foster campers’ connections to Hebrew, Israel, Judaism, and the Jewish people.
We found sentences laced with Hebrew words – mostly nouns – in dozens of camps. At Solomon Schechter, an independent camp near Seattle, we heard, “Madrichim, madrichot [male and female counselors], you can pick up dessert for your tzrif [bunk].” At Hilltop, a Reform camp in California, a staff member announced, “We’re going to the teatron [theater] for Shabbat shiur [lesson].” We call this register “Camp Hebraized English.”
by Sharon Avni
First in a series about the new book Hebrew Infusion: Language and Community at American Jewish Summer Camps, the product of the Mandel Center’s Hebrew at Camp project.
Courtesy Ramah Day Camp in Nyack
For all of the six years that Sarah Benor, Jonathan Krasner, and I spent researching and writing about the use of written and spoken varieties of Hebrew at American Jewish overnight camps, we never imagined that as our book Hebrew Infusion: Language and Community at American Jewish Summer Camps was coming off the printing press we would be facing a situation in which most of these camps were making the painful decision to close for the summer of 2020 because of the COVID-19 pandemic. Though we had some inkling around Passover that camp leadership was grappling with the implications of the virus’s severity, there was still a glimmer of hope that if anyone could figure out a creative way to keep camps open and safe, it would be Jewish overnight camp directors, who seem to have superpowers that enable them to do what often seems like the impossible: keep hundreds of campers and staff members engaged, entertained, well fed, and happy, while dealing with the logistics of staffing, grounds keeping, and security issues. But the joy of finally receiving copies of the book was tempered by the reality that camping was not going to happen this summer. As a camp alumna and a parent of two children who have attended Young Judaea camps for years, I, along with my family, was devastated by the news we received in May. The annual ritual of pulling out the enormous duffle bags from the basement closet, beginning to label clothing and packing up their belongings was quickly replaced with feelings of sadness and disbelief.
One of the central findings of our book is that Jewish overnight camps have a “secret sauce”—and that Hebrew is one of the key ingredients in creating each camp’s distinctive Jewish flavor. Continue reading
by Moshe Krakowski
The benefits of frequent low-stakes assessments are well recognized in education research. Though high-stakes assessments have value, smaller, more frequent assessments have some important and unique benefits: they are formative, not just summative, and they provide real-time feedback to the teacher. Furthermore, they promote student learning by giving students many opportunities to retrieve information from memory.
In the course of my current Mandel Center-sponsored research project, Hasidic Learning, I have observed an assessment technique that takes the benefits of frequent low-stakes assessment and adds to it the benefits of cognitive clinical interviews. The clinical interview is a technique used by researchers to investigate what students understand about a given topic. It is typically semi-structured; that is, it has some anchor questions that are used in all interviews, but no fixed formula throughout. Unlike a standard psychology intervention that follows a set script, the clinical interview allows the researcher flexibility to pursue questions or problems that may arise as the interview unfolds. This lack of rigid structure is a powerful tool in the researcher’s arsenal, allowing him or her to get into the nitty-gritty of student knowledge.
In Hasidic schools (and indeed in most Haredi schools), assessment often takes place using something called an oral farher. Continue reading
By Joseph Reimer
As I look back at last month’s The Power of Jewish Camps, a research conference at Brandeis’s Mandel Center for Studies in Jewish Education that Jonathan Krasner and I planned, I am pleased with how many of the sessions went. The session that made the deepest impression, however, is “Jewish Music at Camp and Beyond.” Let me share its significance.
Virtually anyone who has spent a summer at a residential Jewish camp could tell you what a significant role Jewish music, and particularly, communal singing, plays in the life of the camp. Camp alumni report remembering fondly the way the whole camp came together to sing on Shabbat and how they still remember the songs they once learned for a camp play or song festival. The music lives on when other details fade.
So how can we more systematically understand the role that Jewish music plays at these camps?