This originally appeared at allthesedays.org on December 6th, 2013.
I’ve been reading an array of obituaries and reflections on Mandela and his legacy since late Thursday night when I heard that he had died. When I had a chance to reflect on the news as I traveled from Jerusalem to Tel Aviv last night my thoughts turned to my parents and a shoe museum in Toronto, where I grew up. I also thought about why I came here in the first place.
When I was 13 years old, freshly Bar Mitzvah’d with an older teenaged brother spending weekends looking for fights with neo-Nazis, I first became aware that my mom was (and on some fronts still is) a politically active human being. She was a New York Jew of the baby boom generation, a Woodstock attendee, and she had, in those turbulent years of which I have no first hand knowledge, gotten involved in struggles for civil rights, against the war in Vietnam, and toward a feminist future.
Having recently gotten into the Dead, Snoop, and other musical accompaniments for my newly found enchantment with weed (which became the central destination for much of the bounty of my Bar Mitzvah gifts), I would proudly proclaim that my mom had been a “hippy” to my friends. When she was around to defend herself though, she would explain, slightly annoyed, “I was a radical, not a hippy”.
Kari Hochwald is 23 years old and from Jacksonville, Florida. She graduated from the University of Florida in 2012 with a degree in English. She spent the past year volunteering in Israel through Masa’s Israel Teaching Fellows program in Rehovot. After a few months back at home, Kari has decided to return to Israel to live and work in Tel Aviv.
Jewschool: Say some things about your Jewish background and your previous experience(s) in Israel.
Kari Hochwald: My Jewish background is.. Conservaform? I guess? ( My family switched from a Conservative to Reform temple when I was 11). I really only stayed involved up through my Bat Mitzvah and a couple of years of volunteering at the temple. I was very uninvolved in high school and didn’t really find a Jewish outlet until the end of my Junior year in college when I went on a Taglit Birthright trip with the University of Florida Hillel, visiting Israel for the first time. Jacksonville doesn’t have a huge thriving Jewish community so I never had that many Jewish friends, and it’s hard to get involved on the college level when you don’t know many people at Hillel/Chabad (it’s a bit clique-y). Now my Judaism is more Israel centered and I would identify more with the “secular” movement. I was very involved with Hillel during my senior year of college, as a Masa intern and Zionist Gators group founder.
My experience in Israel this year was, of course, amazing, and so different from what you think you are seeing on Birthright. I felt a connection to Israel during that brief ten days, but being able to live there for ten months and attempt to understand the language, culture, controversies, and diverse land were things I could never have experienced otherwise. The highlight was partaking in all of the Jewish holidays in Israel, when no one questioned why I was missing class on Yom Kippur, and Chanukah was the main December event. My Hebrew didn’t improve immensely, but from teaching in a middle school I had a much better understanding of English grammar (ever heard of stative verbs?).
JS: Why Israel Teaching Fellows? More »
Thanks to the beginning of the school year, there has been the usual crop of published opinions regarding Jewish schooling options. The general consensus of opinions regarding Hebrew schools seems to be that, ”the investment in money and time exceeds the perceived value of the education and the experience.” I’m highlighting one blog post, but I think its author stated the current dogma well. In 55 comments now posted, no one without a professional connection to synagogue schools stood up for Hebrew schools. Elsewhere online, I read a statement from a well-regarded researcher who has delved into this topic, “Let’s accept the finding that Jewish schooling 4-5 hours a week before Bar/Bat Mitzvah does little good — even as camps, Israel travel, youth groups, day schools, and post-Bar/Bat Mitzvah schools show positive effects.”
These negative views paint an awfully broad brush, depicting a whole class of programs–some very good–as uniformly horrid. As a parent, I see for myself how a good Hebrew school is a positive component of my child’s Jewish education. As someone active in my Jewish community, I’ve had the opportunity to meet master educators much older than me, and I’ve noted how many of these master educators were graduates of Hebrew schools and Talmud Torahs of an earlier era. As someone with some professional training in statistics, I’ve looked at the numbers, and I believe there are serious problems with some of the widely cited studies that purport to show that Hebrew schools have no good impacts.
What I see is that good Hebrew schools provide a path to a wider range of Jewish experiences. This makes it hard to identify statistically the unique impact of Hebrew school. The researcher I quoted above compared Hebrew schools to other forms of education as if the impact of each could be separately identified. Yet few research reports I’ve seen highlight the interactions. For example, some prominent studies of Summer camps either treat schooling during the year as a confounding variable or just divide formal education into Day School or Other. One study that did publish this data semi-directly is the 2000-2001 National Jewish Population Survey Jewish Education Background Report. Using tables 1 and 3 in that report, it’s straight-forward to calculate the percentage of 18-34 year olds who participated in youth groups, attended Summer camps, or visited Israel, by the type of their formal Jewish education during the school year. Here is a table showing the percentages:
The majority of kids doing these activities also go to Hebrew schools, while the 31% of this sample ( table 1 ) that was not involved in any formal Jewish education was barely represented in these other activities. Children who didn’t attend day school or Hebrew school weren’t involved in Youth Groups, Jewish Summer Camps, or Israel Trips. Thus, we CANNOT compare the impact of Jewish Summer camp to the impact of Hebrew school. There is no way to compare the impact of Summer camp or youth group compared with the impact of Hebrew school if the same kids do both. The statistical term for this is multicollinearity. Simply put, saying that Summer camps or youth groups work and Hebrew school does nothing is assuming that kids magically drop down from the sky into Jewish Summer camp–and they don’t!
A good Hebrew school needs to impart some knowledge of Judaism, give kids the awareness and interest to continue Jewish learning, and build skills for participation in Jewish life. A good Hebrew schools also builds relationships with Jewish peers. Kids who form friendships in Hebrew school and whose families come to synagogue on Shabbat hang out together after (or during) Shabbat services. They go with these Hebrew school friends to Jewish Summer camps. They see recent b’nai mitzvot coming back to lead services and participate in synagogue events. The Hebrew school class becomes a youth group, and friends in Hebrew high school.
Of course it’s difficult to disentangle correlation with causation: kids in families that bring them regularly to synagogue and to Hebrew school are more likely to care about the quality of the Hebrew school and to plan on sending these same kids to Summer camp, on Jewish teen trips, etc. However, as any parent will tell you, children’s interests don’t always match their parents plans. Good Hebrew schools can give kids experiences to make them want other Jewish experiences. If policy makers want Jewish kids to attend Jewish Summer camps, youth groups etc, the first step is connecting them to Jewish communities. Hebrew schools are still a huge part of this picture.
from the Jewish Women’s Archive Blog
Prozdor and the Jewish Women’s Archive announce the pilot year of the Rising Voices Fellowship!
The fellowship is open to female-identified teens in grades 11 and 12 who have a passion for writing, a demonstrated concern for current events, a commitment to improving their writing skills, and a strong interest in Judaism—particularly as it relates to issues of gender and equality. These fellows will write 8-12 monthly posts for “Jewesses with Attitude,” the Jewish Women’s Archive blog.
What does the fellowship look like?
• The fellowship will launch with a half-day kick-off meeting at Hebrew College in Newton, MA, on October 13, 2013. At this meeting, staff from Prozdor and JWA will review the goals of the program, facilitate community building, and begin teaching the techniques for crafting quality blog posts.
• Following the kick-off, the cohort will meet monthly throughout the year, including both virtual and in-person meetings. (Because these meetings will take place at Prozdor in Newton, MA, we are limiting our pilot year to New England-based participants who are able to travel to and from our meetings.)
• Tools and techniques for improving one’s writing and understanding of social media will be at the core of each of these meetings. Between writing, peer review, and preparation for upcoming meetings, participants will be asked to allocate two to three hours a week to the program.
• Jordyn Rozensky, JWA’s Blog Editor, will work independently with each of the fellows on her writing. The ability to accept and learn from edits, as well as a commitment to improving writing skills, is crucial for success in the program.
• Participants who successfully complete the fellowship will be invited to serve as mentors for the next year’s fellows.
To apply participants will be required to submit a blog style writing sample of 300-400 words, a short essay exploring what the applicant hopes to get out of the program, a sample tweet, and the names of two references.
Applications are due on September 16th and interviews with finalists will be conducted (via phone or Skype) the week of September 23rd. The fellowship will be awarded on October 4th. The final selection of the fellows will be done by a panel of successful writers in their 20s and 30s.
While I deeply love learning Hebrew, ulpan often hurts my heart. I can’t help but bristle at prejudicial Israeli attitudes that go against the anti-oppression work that bring many of us there. Be they prejudices against Arabs, Jewish religion, President Obama or anything else, most of ulpan classmates take on those prejudices without question. Sadly, even enthusiastically.
Truthfully, the successful Hebrew ulpan model began under the need to assimilate huge numbers of immigrants and forge collective identity. Its very purpose was to be doctrinaire. But today, it’s apparent that parts of this model are inappropriate for the needs of some. American Jewry especially has the highest failed emigration rate, due in part to the values and worldview gap between how Israelis and Americans see society. Better dialogue between Israelis and American Jewry is crucial these days, so why would we want to enter a learning environment aimed at assimilation and affinity-building instead of engagement and equal exchange?
That is why this past year a group of American and Canadian learners banded together in Tel Aviv to launch This is Not an Ulpan, the first explicitly lefty Hebrew learning community. More »
By Rabbi Mark Asher Goodman
Just in time for back-to-school shopping and your first Hebrew school tuition ACH auto-withdrawal, two Jewish websites have let loose their bloggers to take a dump on traditional Jewish education. More »
Yesterday, the Open Hillel campaign, a student led initiative to change policies around permitted conversations on Israel on campus, presented their petition ( 801 signatures strong as of this writing) and letter to the Hillel International Board in Washington, D.C.
The grassroots initiative was started by members of the Harvard College Progressive Jewish Alliance (PJA), a Hillel-affiliated group, when PJA was prevented from co-sponsoring an event with the Palestine Solidarity Committee in Hillel. Open Hillel urges Hillel International to revise, reconsider, and ultimately remove its Standards for Partnership, which read: “Hillel, the Foundation for Jewish Campus Life, has chapters and affiliates on university campuses across the US and abroad. Hillel International currently publishes “Guidelines for Campus Israel Activities” which declare, “Hillel will not partner with, house, or host organizations, groups, or speakers that as a matter of policy or practice: Deny the right of Israel to exist as a Jewish and democratic state with secure and recognized borders; Delegitimize, demonize, or apply a double standard to Israel; Support boycott of, divestment from, or sanctions against the State of Israel; Exhibit a pattern of disruptive behavior towards campus events or guest speakers or foster an atmosphere of incivility.”
The Open Hillel campaign asks that Hillel ”remove all political litmus tests for co-sponsorships, affiliated groups, and invited speakers.”
More from the letter (written and signed by Jewish student leaders from universities across the country):
“Pluralism should be extended to the subject of Israel, and no Jewish individual or group should be excluded from the community simply because of political views. The prohibition against anyone who “delegitimizes” or “applies a double standard” to Israel is used to silence students who are critical of Israeli policies or express views with which the Hillel leadership disagrees. These policies deny all students the opportunity to learn about a range of views and form well-supported and defensible opinions about Israel. We all lose out when important perspectives within our community are stifled.”
The campaign is currently awaiting a response from Hillel International and will continue to expand if Hillel International is resistant to the requests of the petition and letter,
This guest post by Eliana Fishman is part of an ongoing dialogue, which starts with the original post by Eliana Fishman and continues with the response by Raphael Magarik.
Thank you so much, Raffi, for continuing this conversation with me. I respect the thoughtfulness and passion that you bring to your relationship with Israel.’
I work very hard (as I’m sure you do) to ensure that my halachic practice reflects my values. I am not always successful, but I try. Text helps me explore what my values are, and how they define my practice. Both Masechet Pesachim and Rav Ovadyah Yosef’s teshuva give voice to what many American Jews have forgotten is a possibility: We can live religiously authentic, meaningful Jewish lives without a direct relationship with the modern state of Israel because our redemption is not about Israel.
American Jews and Israeli Jews are, simply, different. Look at central coming-of-age experiences: Non-Chareidi Israelis come into adulthood through military or national service, while (and this is a generalization) the American Jewish coming of age experience involves a college education. Religious American Jews subdivide based on praxis and attitudes towards gender, while religious Israeli Jews subdivide based on praxis and attitudes towards Zionism. With different sets of values, shouldn’t our halachic practice also be different? Neither geographic practice needs to be defined as better or worse. They’re just different. We can use differences in Ashkenazi and Sephardi halacha as a paradigm. Each community defined their practice based on their geographic and sociological norms. We can do the same. Israel should not dictate my religious practice, and vice versa.
This is a guest post by William Deresiewicz, a board member of Tivnu: Building Justice. Bill is a writer and former English professor at Yale.
Who says that working with your hands can’t be a form of Jewish expression? Who says that tzedakah must be understood as charity? Who says that Jewish high school graduates have go to Israel, if they want to do a gap year program?
Tivnu: Building Justice, a new nonprofit based in Portland, Oregon, aims to challenge those assumptions. Tivnu’s model combines hands-on construction training, work on actual projects with affordable-housing organizations like Habitat for Humanity, social advocacy, and Jewish learning and living. Programs include events as short as a day or a week, two four-week summer sessions for high school kids, and our capstone program, a gap year experience for high school graduates aged 17-20 (a year or two of college is okay) that starts this coming fall.
This will be the first Jewish gap year that takes place in the United States, as well as the first of any kind that focuses on construction and housing. Our aim is not only to reach kids who have fallen through the cracks between existing Jewish programs and to overturn stereotypes of what it means to be a Jew. We also want to show them how to work with other communities in ways that go beyond the typical understanding of “service.” We don’t see ourselves as “giving” our time and energy to those who are “less fortunate,” but as working together with others towards a larger form of justice that embraces us all. This is what we mean by tzedakah.
You can come not knowing how to swing a hammer, and you’ll leave having learned to use a table saw, read blueprints, hang doors, manage a worksite, and a great deal besides. But the program is also about a lot more than learning how to build a house. Participants will develop their skills as activists and community organizers, get on-the-ground experience with non-profit work, and debate issues of poverty, inequality, social justice, and collective responsibility with the help of Jewish and other sources. They will also live together in their own house or apartment, preparing communal meals, celebrating Shabbat and the holidays, and having fun in beautiful, hip Portland and the surrounding areas: hiking, biking, skiing, kayaking, and exploring the city’s legendary food and music scenes.
The program runs from August 26 to June 9 and is currently accepting applications. Financial aid is available. For more information, click here or contact Tivnu’s founder and director, Steve Eisenbach-Budner, at firstname.lastname@example.org or (503) 232-1864.
(Information also on Facebook. )
This is an interview with Emily Unger, a Harvard senior majoring in biology, and the former chair of the Harvard College Progressive Jewish Alliance, the student group organizing a protest
against Hillel’s ban on partnerships with groups back boycott, divestment and sanctions against Israel.
Jewschool: Give us some background about your experience with this issue at Harvard.
Emily Unger: I’ve been involved in the Progressive Jewish Alliance (PJA) since the beginning of my first year at college, and this entire time, we’ve prided ourselves on working together with both Harvard Students for Israel and the Palestine Solidarity Committee (PSC) and co-sponsoring events with both groups. Last semester, we planned to co-sponsor an event with PSC called “Jewish Voices Against the Occupation”, which brought two speakers, an Israeli Jew and an American Jew, to talk about their experiences doing non-violent activism against the occupation of the Palestinian Territories (protesting home demolitions in the West Bank, etc.) and how this related to their Jewish identity. We wanted to hold the event in the Hillel building, since it was a Jewish event and we thought it would appeal to Jewish students.
Sandy Fox is a graduate student in History and Israel Studies at NYU, studying the history of Israeli education and youth culture. Her work includes research on the history and politics of Israeli and Palestinian Sesame Street programs. Sandy is a Brooklyn resident and a camp counselor for life.
This is our Gchat conversation about staffing Birthright.
Me: So, Sandy Fox, you and I have both staffed Birthright trips. What do you have to say about propaganda?
Sandy: Plenty of that, but much less than I expected?
Me: There’s the “make aliyah” thing. Is that what you were thinking of?
Sandy: A lot more “Jewish peoplehood” propaganda rather than Israeli hasbara (advocacy) political propaganda. I didn’t feel that our guide was pushing a political agenda regarding Zionism or the occupation or any of that. If anything, he was an earthy crunchy type, in the best way possible.
Me: That’s been my experience as well. Is that bad, do you think? Jewish peoplehood as propaganda?
Sandy: I don’t actually think that the whole Jewish peoplehood agenda – which also includes inviting people to explore their Jewish identity – is a bad thing. In fact, I found that most of my participants came on the trip looking for a connection to Judaism that they felt they lacked. We had a particularly emotional experience during Friday night tefillot overlooking the Kotel. I was the staff member in charge, and I basically got a bunch of participants to agree to help me lead. But it wasn’t going to be traditional tefillot in any way, because most of them had no knowledge of liturgy. What I asked of them was to bring something – a poem, a story, whatever they wanted – to share with the group, maybe a reflection on a Shabbat experience they’ve had, or something about the week, or if it was their first Shabbat ever, to talk about that. I think about 6 participants got up and talked, and it was incredibly powerful. They all told such personal stories of searching for connections to Judaism, trials and loss and it seemed like practically everyone cried.
I can’t call that propaganda. All I did was sit them in a circle and say, hey, talk to the group about whatever you want. It could have ended up being very superficial, but people wanted to share, and talk, and cry. Maybe something is in the food?
Me: It’s definitely in the food.
Sandy: The schnitzel is laced with cocaine?
Me: I think we’ve uncovered the secret.
Sandy: The other aspect of Taglit is that it’s not like we can make a blanket statement about it. There are all these buses and trip providers that operate differently. Even the dynamic of each staff is so varied. So I can say, hey Chanel, on my trip, everything was so cool and open, and people asked the tough questions and cried. But on other trips I’m quite sure there is serious propaganda, in the hasbara sense of the word.
Me: Do you think your group was expecting hasbara?
I know what you’re thinking – you want to refer to the 4 worlds in your Tu Bishvat seder but they’re confusing and…oh, if there were only a song that allowed you to sing through the four worlds (like we sing the order of the Passover seder) so folks could remember the order of the Tu Bishvat seder.
NOW YOU CAN. Check out track #3 here from Taya Shere. If you love it, it’s yours for 99 cents!
Last year Shir Yaakov Feit & I would sing the whole song, then sing up to the ‘world’ we are at throughout the seder.
Click here for many great free resources available for YOUR seder from our friends at Hazon.
My suggestion? Add-on a seder to your Shabbat dinner or lunch. Then if you are in NYC, head out for The Best Tu Bishvat Party in NYC.
Prefer to sit home and dream of summer? Enjoy this music video from our friends Stereo Sinai.
I Am Planting [OFFICIAL MUSIC VIDEO] from Stereo Sinai on Vimeo.
Cross-posted. This was originally posted on the InterfaithFamily Network Blog.
Last week, the Rabbinical Assembly (the rabbis’ guild for the Conservative movement), sent out a press release. Together with representatives from the Schechter Day School Network (the Jewish day schools affiliated with the Conservative denomination), they met in late-October to talk about “outreach to and inclusion of intermarried families.” Great!
This isn’t the first time we’ve looked at how to attract and include interfaith families in Jewish day schools. We blogged about the AviCHAI foundation’s conversation and I participated in their day of meetings, which brought together teachers, school administrators, other Jewish educators, parents, and community professionals such as myself.
Back to the Rabbinical Assembly’s press release. It didn’t take long for me to realize that the consensus reached in their meetings would likely continue to alienate the families they want to attract and include.
The rabbis expressed their commitment to conversion according to the standards of Conservative Judaism, as the ideal for our keruv (outreach) to these families.
Our studies have shown that having conversion as the focus of the Jewish community’s outreach creates barriers to inclusion and welcome. “Perceived pressure to convert” is ranked as a barrier to expanded connection with Jewish community institutions, such as synagogues and, I’m extrapolating here, day schools. If that pressure is a deterrent from going to Shabbat services, wouldn’t it also be a deterrent from sending kids to day school?
The focus on conversion as the ideal continued, as exemplified by one of the “challenging questions” the group discussed:
What is the optimal timeline for conversion after admitting a child who is not yet Jewish to the school?
Before getting to a timeline, let’s take a step back. A great place to start would be using inclusive language. If a child is going to your school, chances are their parents are raising them as Jews. So clarify what you actually mean, but do it in a way that does not further alienate these families. How about,
What is the optimal timeline for conversion after admitting a child who is a patrilineal Jew?
I would, of course, recommend defining such a term on your forms. Make sure to explain why the Conservative movement does not view patrilineal descent as “Jewish,” unlike the Reform movement. (Conservative Judaism determines who they consider to be a Jew through matrilineal descent — a Jew is someone who is born to a Jewish mother, or who has converted to Judaism in a ceremony that meets their requirements.) For these children of patrilineal descent, the assumption is that their parents would want them to convert, that their families need additional support and Jewish education as well. In some cases, sure; we’ve received plenty of feedback from parents over the years, telling us they’d love to learn along with their kids. But for others, the additional resources might not be wanted. (I wonder if all families at the schools are viewed equally: are resources offered to parents who have in-married but who do not practice Judaism at home? What about intermarried families where the mother is Jewish, thus the Conservative movement considers the children Jewish — are they offered resources too?)
As my colleague, Ari Moffic, wrote in February, 2012, you might also consider creating “A Pledge for All of Our Families” for your schools. Her suggested template offers inclusive language that could be inserted in every school’s handbook and/or posted to the school’s website.
It’s great to see that the follow-up activities will include “drafting recommended language for admission applications to the schools.” Hopefully the resources on our site will help with that process.
And when you start looking for professionals to join your focus groups, you know where to find me.
Applications are now online for Selah San Francisco Bay Area Cohort 11!
The Selah Leadership Program is a collaboration between the Nathan Cummings Foundation and Bend the Arc, in partnership with the Rockwood Leadership Institute. Selah trains a cross-section of leaders in Jewish and secular organizations to be effective, sustainable and collaborative agents for change. Selah is the first leadership training designed specifically for Jewish leaders working across the social change field. Since its founding in 2004, we have trained more than 250 leaders from over 180 organizations.
The Selah Leadership Program provides unparalleled training for social change leaders, new tools to enhance organizational vision and facilitate change, and the opportunity to learn among some of the nation’s most innovative and inspiring Jewish social change leaders. This cohort is broadly designed for Jewish leaders working in the Bay area who are dedicated to social change and justice and have at least 7 years of experience in their field
. We encourage applicants from secular and Jewish organizations that work on social change from multiple approaches including, but not limited, to: community organizing, direct action, social entrepreneurship, advocacy, education, and arts and culture. The application process is highly competitive.
Learn more about Selah, get an application, or recommend someone you know.
Back in June, the leaders of the United Synagogue of Conservative Judaism tried to defund their college program, Koach. While the USCJ board delayed this step, it seems like USCJ is still trying to separate from non-synagogue programs. The Schechter Day School Network, the coordinating organization for Conservative day schools, is under the USCJ umbrella and is considering leaving. Barely a year ago, they spent $240,000 on a name change and tagline, but the network and the school system it supports are not doing well. As a response to losing schools and students, The Forward reported that they are deciding whether to keep their small staff as part of USCJ, become a fully independent non-profit, work under another Conservative organization like the Jewish Theological Seminary, or join RAVSAK, a nondenominational day school network. The Forward’s article focuses on what this means for these day schools being Conservative, and the response from the heads of the Conservative movement’s Rabbinical Assembly also focuses on this question. However, the discussions of the Schechter Network leaving USCJ should bring up concerns about the institutions and priorities of the Conservative movement.
In the Forward article, Rabbi Steven Wernick, the CEO of USCJ is quoted as saying, “At the end of the day, I believe that Schecter probably needs to become an independent 501(c)(3), and it needs to build a powerful board that will be focused on the priorities that are unique to Schecter.” Also “As a 501(c)(3), Schecter would be ‘more nimble’ when it comes to raising money from donors with an eye on Jewish education said Jim Rogozen, the outgoing chair of the Schechter board who was recently named the chief learning officer at USCJ.” As best as I can tell, these quotes seem to be saying that the top leaders of USCJ think that a core education program in the Conservative movement is handicapped in fundraising and adapting better priorities simply by being part of USCJ. These same arguments could be used to conclude that United Synagogue Youth would be a stronger organization by leaving USCJ. This does not speak well for USCJ as an institution, and its leaders need to make a much better case for its continued existence.
There is also the matter of the priorities set in last year’s USCJ strategic plan. One of the plan’s goals was to break the silos of Jewish education; to focus more on getting the best possible resources to educators and children wherever they are. Most children in the Conservative movement don’t go to day schools, but a huge portion of the Conservative movement’s education resources are in the Schechter schools. That’s why it should be a movement priority to keep day school educators as regular and active members of the larger community of Conservative Jewish educators.
It’s not clear that the current institutions foster the engagement of Schechter Network professionals with non-day school educators. Schecter’s director, Elaine Cohen, clearly didn’t want to work with Hebrew charter schools, writing in CJ magazine that “We concluded that it would be demoralizing, counterproductive, and against the best interests of the existing institutions to offer such programs in communities where there already is a Schechter or community school.” Perhaps this is the difference of priorities hinted at in Rabbi Wernick’s quote. I hope the Schechter Network would only leave USCJ for another Conservative institution, such as the Jewish Theological Seminary, where they’d be under the same umbrella as other education programs (including Ramah). If the Schechter Network decides to join RAVSAK, it might benefit from sharing resources with more day schools, but I want to see these educators find a way to remain part of the broader Conservative education community, whatever the institutional framework.
It wasn’t over when the Germans Bombed Pearl Harbor, but it is for the Gamma Chapter of AEPi at Penn. The oft quoted words of Animal House’s Brutus hang in the air as, in the wake of serious hazing infractions, the chapter voted to return its charter to the National Headquarters and go Pseudo greek, whatever that means. After being put on double secret probation, the fraternity chapter, which had a 98 year history on campus and was one of its consistenly highest achieving academically, the University had enough.
But this was no Dean Vernon Wormer and Penn is not Faber College, though it might have been the case with AEPi’s Boston University chapter, which made headlines last week as it was shut down over hazing.
Nor, it should be pointed out, is Alpha Epsilon Pi, the International Jewish Fraternity, the Delta Tau Chi of that film (of the writers, Chris Miller was in Alpha Delta Phi fraternity at Dartmouth College, Harold Ramis a Zeta Beta Tau at Washington University in St. Louis, and producer Ivan Reitman was a Delta Upsilon at McMaster University in Hamilton, Ontario.
Yes, they are bastions of male objectification of the female, yes, a source of aggravation and lack of academic seriousness, yes they throw great parties (and sometimes bad ones) but they’re not all bad, and they’ve come a long way since the Animal house era and even the 1990′s. That’s especially true for AEPi, which is nationally, engaging in leadership training for college men (that phrasing does sound parochial I admit), partnering with Hillels and raising significant funds for important charities. It shouldn’t be painted with the saime brush as those undergrands at Penn. In fact, the fraternity has posted very public statements on its website and its President Andy Borans was quoted as having exerted pressure to close the chapters.
I respect that. For the Gamma and Zeta Deuteron Chapters of AEPi, yes, it is indeed over. For now…