We believe you may be interested in the following materials:
We recommend taking a look at the video on the Makom Matrix: it sets a useful context for our work. Beyond this, we have divided our materials into age cohorts: Schools/Camp, Campus, and Adults. We are constantly adding material to these sections – keep checking back!
We like to think that Israel Engagement thinking can’t be summarized in a couple of tweets, and we also believe that a few great lessons or programs do not a transformation make. Sometimes a framework is needed, or a different way of thinking. Here we have gathered, and will continue to gather, our longer articles and though-pieces about Israel and Israel engagement.
The Israeli popular arts offer us a perfect tool and vehicle for Israel engagement. Celebrating complexity, embracing multi-vocality, touching both head and heart, the potential is huge. We are constantly adding to these resources – keep checking back!
Below you can also find all the materials posted that have been earmarked for your interest.
May 8, 2013 by Robbie Gringras
There is a terribly ugly phrase here that is used whenever someone (usually Ashkenazi) doesn’t want someone (usually Mizrachi) to talk about anti-Mizrachi racism in Israel. The whistle-blower, the moaner, the inciter is accused of “letting the ethnic genie out of the bottle”. That is the literary translation, though a more literal translation would refer to the escape of the ethnic “demon”. To Full Post
December 6, 2012 by Makom
First appeared in Times of Israel
As the cease-fire between Israel and Gaza maintains its tenuous hold and life in Israel returns to relative calm, we continue to mourn the human casualties of this latest conflagration. But there is another, less discussed casualty of the hostilities, not one suffered by Israelis or Palestinians, but by American Jewish education.
The damage was inflicted in heated battles like the Gordis-Brous controversy that raged in Jewish newspapers and social media outlets, as public intellectuals and private citizens jumped to condemn the positions other Jews expressed about Israel. Caught in this unfriendly verbal crossfire were Jewish educators and their students across the United States.
The adage, “anyone to my right is a lunatic and anyone to my left a heretic” has taken on new venom, and the poison is afflicting Jewish teachers and students.In print and online, Jews on the left have been excoriated as traitors or self-hating Jews, while Jews on the right have been castigated as racists or immune to the suffering of others.
It has not taken long for this kind of toxic language to have a stifling effect in Jewish classrooms, where teachers and students are increasingly wary of speaking about Israel lest they find themselves the brunt of such criticism.
To illustrate, I share with you three true anecdotes about the Jewish educational settings I encounter as a teacher educator and scholar of Israel education.
As rockets were raining down upon Israel, a talented religious school teacher knew she wanted to speak with her students about the situation, and yet she worried about the turn the conversation might take. “When talking about Israel,” she explained to me, “I no longer feel comfortable being the only adult in the room.”
Like sex education teachers who know it is always safer to have another adult witness lest conversations with students be misconstrued, Jewish educators are now carefully monitoring their words about Israel lest they be accused of betraying Israel or Jewish values.
These fears carry a steep price.
When this teacher’s colleague was unable to join her in facilitating a conversation about Israel, she admitted, “I found myself with very little to say when faced with the opportunity to have a class dedicated to talking about Israel.” And so, she continued with her regularly scheduled curriculum and her students did not discuss Israel at all.
Classrooms of students are not even talking about Israel because their teachers are hesitant to enter the fray of a public discourse that is so vitriolic. Educators in a variety of settings are beginning to self-censor to avoid being criticized for their beliefs about Israel.
A Jewish Studies professor recently shared her fears about expressing her opinion about Israel in public forums. “I’m scared of being effectively blacklisted,” she wrote. As a scholar and expert about Jewish topics unrelated to Israel, she is asked to speak at synagogues and organizations of all denominations and political orientations. If she makes public comments about Israel, she worries, “I’m afraid that I’ll be passed over in favor of other speakers.” And so she remains silent.
Any market-place of ideas benefits from a variety of opinions, and we should be encouraging diverse voices, especially among those who teach our youth. But recent public discourse has made no room for civil disagreement, causing skilled Jewish professionals and intellectual powerhouses to shutter their windows.
Perhaps most troubling of all is the story of Dina, a high school junior at a Jewish day school. Born in Israel and raised in the U.S., Dina refuses to even mention the word Israel. This is because, as Dina explained, “Israel is such a touchy issue in our school.” Dina fears being ostracized by peers who disagree with her opinions about Israel. “I know this is terrible,” she admitted, “but I try to avoid conversations about Israel with other people in the school.” She, and classmates of hers who identify with both the right and the left, whisper in hushed voices to trusted adults, but do not speak with one another about Israel out of concern for the social stigma that would come from openly stating their positions.
Many of today’s American Jewish youth and, increasingly, the educators who are most qualified to teach them about Israel, are opting out of the conversation.
This new reality should give pause to all those who care about the State of Israel and the future of its relationship with American Jews. For today’s youth are tomorrow’s leaders, and if they are unwilling to discuss Israel – or unable to because those tasked with educating them have avoided the topic – then there can be no lasting relationship between American Jews and Israel.
Creating a more civil discourse among Jewish adults would go a long way towards preventing further collateral damage.
Dr Sivan Zakai is Director of Research & Teacher Education at the Graduate Center for Education at American Jewish University.
Makom is delighted to announce the publication of “Sippur Aharon ve’Zehu” – “Definitely the Last Story” – by Etgar Keret, in a specially edited version. Rafi Bannai, Makom’s Hebrew language expert, worked with the author to adapt ten of his stories into simpler Hebrew that might be more accessible to those with good but not great Hebrew…
“Anyone who has reached Kita Dalet or Hey should now be able to enjoy Keret’s brilliance in Hebrew. I also added a vocabulary list at the bottom of each page in English, French, and Spanish, to save you having to run to a dictionary all the time.”
The published price is 38 shekels a copy, but if you mention Makom the price is only 30 shekels a copy.
To order the book, contact email@example.com
One of the most difficult series of questions in the Jewish world today concerns demography. How many Jews actually exist in the world today? What is happening to the Jewish population in different centers of the world? What are the relative shares of Israel and Diaspora in the overall Jewish population of the world? And as important as the numbers themselves are, the really crucial questions lie underneath the surface.
What is the meaning of the numbers? What is the nature of the changing balance of demographic power between the State of Israel and the Diaspora as a whole? What trends do they suggest? What are the implications of today’s numbers for tomorrow’s future? And perhaps the most difficult question of Jews for those who spend their lives counting Jews: Who, exactly do you count? In other words, for the purpose of demographic calculations, who is a Jew?
In order to understand the Jewish community of today – we need to examine all sorts of phenomena that explain why the Jewish community today, in different places in the world, looks the way that it does. We need to understand too, why the idea of Jewish community has been so central to Jews for thousands of years.
For this and the next two chapters, we will be following the strange path of the Jewish community as it wends its way through time, changing and developing as it encounters new situations and finds itself forced to adapt to strange and often difficult circumstances. We will see how the framework and the content of the lives of our ancestors changed and indeed revolutionized themselves in the three periods in question. Let us now open our story and plunge into the first period: how does the whole story begin?
In this chapter we will examine the dynamics of Jewish community in the emerging Diaspora center. We will see the growth and the decline of great Jewish communities, each with their own Rabbinic leadership in different parts of the world. The basis had been laid in Palestine. The results were to be seen throughout the world. The story of the Jews was changing yet again.
Towards the finishing line
We live in a modern Jewish world. The world that existed before modernity was a very different kind of a world, organized in a totally different way, based on different premises. In this chapter we are going to try and survey the changes in the Jewish world and the reasons for those changes.
Looking for a place to park our weary bones
We will be looking at themes connected with the idea and the practice of Jewish community within the historical framework that we have already established. The development of the Jewish community is an inseparable part of that story. The question that we are going to examine in this chapter is ‘why?’ Why was the Jewish community such an important part of the historical story? What was it in the Jewish community that made it so central in Jewish history?
So what did the whole thing look like?
In this chapter we will examine how the Jewish community was structured and how the values and beliefs that lay behind the whole Rabbinic system produced an institutional structure that reflected them. We will examine the institutions of the community and we will acquaint ourselves with the main types of personality that could be found in such communities. We will then go on to examine the way that individual communities fitted into a wider structure within a given center and finally we will look at the issue of relations between different centers.
Changes in the Jewish community after modernity
In the previous chapters, we have dealt with all four of these themes – Jewish identity and the relationship of the individual to the community, the structure of the community, the relationships between different communities and different centres and the relationship with Eretz Israel – in relation to the pre-modern world. Now we bring the story forward and turn to them, systematically, one at a time, to create an understanding of the Jewish community in the world surrounding us today.