Tzivia Garfinkel is Head of Jewish Studies at the Bernard Zell Anshe Emet Day School in Chicago. She has served in this position for fifteen years Ms. Garfinkel is a Jerusalem Fellow (1992-93) and has been involved in day school education since she entered first grade at Ramaz in 1951.
Tzivia Garfinkel’s action research (Lookstein’s Principals’ Program 2007-2008) focused on her school’s vision as a pluralistic institution.
Jewish life in a community day school presents daily opportunities to define and refine what is actually meant by the term community day school. Community day schools deliberately celebrate their Jewish independence, their freedom from denominational definitions and guidelines, and revel in their ability to fashion meaningful Jewish life without limits imposed by movements. Such schools use a variety of descriptions to attempt to capture the nature of Jewish life to be found within: pluralistic, inclusive, trans-denominational, post-denominational, non-denominational – the list goes on.
The mission statement of my own community day school includes in its vision. “To cultivate in our students a positive Jewish identity, understanding of Torah, and respect for the pluralism of Jewish life” (emphasis mine). And yet, the term “the pluralism of Jewish life” has been left purposely undefined. The absence of definition provides great latitude but also sometimes creates confusion. This action research project set out to define and then identify ways to implement pluralism in the life of the day school. With the Jewish nature of the school clarified, one expected outcome was that the sense of membership of all families within the school community could be enhanced. Further, parental dissatisfaction or confusion regarding the school’s Jewish identity would potentially be reduced. And, in the best case scenario, a great sense of pride and appreciation for the unique character of the school would develop.
Once the task of defining the “pluralism of Jewish life” was addressed, the implementation phase could begin in earnest. Clear educational objectives could then be articulated that would reflect a shared definition of pluralism. And, with the definition, programs and activities could be implemented that reflect it. Finally, guidelines could be formulated for the ongoing program development.
Three specific tools were developed to gather data regarding existing understandings of the “pluralism of Jewish life”. The first was a survey administered to the Jewish Studies faculty, which asked them to describe their understanding of the pluralism of Jewish life followed by a request for examples of the implementation of pluralism in their teaching. The second was a survey that invited board members and a cohort of active parents (i.e. room coordinators) to reflect on their understanding of pluralism in the life of the school and to identify ways in which pluralism is evident in programming and where it might be developed further. The third instrument was student journals, representing a constituent body sometimes overlooked. These journals were written by eighth graders enrolled in the course called “Jewish Identity and Moral Dilemmas.” The excerpts reflect the students’ sense of identity and Jewish self-definition.
All seventeen members of the Jewish studies faculty responded to the survey in writing and in discussion. Among the seven American members of the staff, there was a clear shared understanding of pluralism. Two examples are presented below:
I understand this to mean that students are taught about different ways to be Jewish and that all Jews, no matter what their practice or observance choices may be, are valued as important members of the day school community.
I understand this to mean that we encourage in our students the respect of all Jewish identities, backgrounds and traditions. We teach in a way that respects various views in order to allow a well-rounded understanding of Judaism and its practices.
Among the Israeli teachers, there was a reference to the absence of institutional pressure to conform to a particular Jewish religious behavioral standard of practice. It would seem that these teachers’ prior experiences of life in Israel seemed to contribute to their consciousness of life with and without kfiyah datit (religious coercion).
Faculty members also identified positive examples of implementation through activities and programs that exist in the school currently. However, almost every teacher also reflected a concern about the school’s commitment to kashrut and Shabbat observance that extends to all families. There is a school policy that expresses the expectation that birthday parties (outside of school) provide kosher food and not be held on Shabbat and holidays, and the teachers question how that policy is a reasonable one considering our ‘respect for the pluralism of Jewish life’. They posited the question of how we decide what is negotiable and what is not, and whether this policy undermines the pluralism that we embrace or whether it is a reflection of it.
The Board of Trustees and Room Coordinator surveys presented a challenge to data collection. In the spring of the school year, I did a presentation before the Board of Trustees and also led a parent discussion group on the nature of pluralism in the day school. I learned one of two lessons based on the response to these presentations. I learned either that there is a high level of satisfaction with the Jewish life of our school, or, alternatively, that this aspect of school life is “doing fine” and there is no desire to ‘rock the boat’. Following the Board meeting in March, the Chair of the Board did not agree to send the questionnaire to all board members, concerned that they might think that some kind of policy change was being contemplated. He agreed to send the survey to four members of the board. Of these four, only two responded. The two members who responded were Board members as well as active parents in the school. These two were generally familiar with school life, but even with them, they seemed to be unaware of certain specific, deliberate efforts that we make to provide an inclusive Jewish atmosphere for all children and families (i.e., each seemed unaware of initiatives in the middle school that invite students to freely express themselves in discussion and in writing regarding their Jewish life styles and practices, and of the opportunities for students to become familiar with and to pray with the siddurim of each movement). The Room Coordinator group distributed the surveys quite late in the spring and again, very few parents responded. In fact, of the five responses it was interesting to see that two came from families affiliated with the modern Orthodox synagogue and one from a family actively associated with the Reform movement. This is noteworthy as the vast majority (over 85%) of our families affiliate with a Conservative synagogue.
The following are some sample parent comments:
The school is tolerant and hospitable to ALL kinds of ways of being Jewish and does not seek to impose any particular religiosity on my children or family. But also, Jewish critical engagements with Zionism and Jewish life in Israel and abroad are treated as valid.
We are fine with kippot for prayers, however, we see no reason whatsoever for kosher requirements outside the school building. Most everyone knows how to navigate the outside world so as to not violate their eating requirements – whether religiously based (cold food, vegetarian, etc) or health based or ethics based. A courtesy request for OU food for birthday parties is fine. For adults, we can manage the situation on our own – we are adults. (note: this concerns grade level parties for parents)
I think the kids are getting a very good exposure to the Jewish calendar – how Jewish holidays and events occur regularly through the year. The areas of school life listed on the survey give the kids a very positive and fun view of Judaism and a respect for Jewish traditions, without burdening them with the idea that there is only one way to embrace these traditions. I think they get a good exposure to Zionism as well.
I think we should have the kids learn even more Tefila – not because of underlying religious principles but almost as Jewish fluency, if you will. I think they can learn the singing parts of Tefila without having to examine the underlying questions about god etc.
I think the 5th and 6th graders should be given more opportunities to participate in Shacharit services (in the minyan at the Synagogue) in the morning. Kids who have their Bar Mitzvahs in the (relatively) near future can be highly motivated to participate in these services as a way to make learning the prayers much less painful or stressful. I think kid-led services should be offered at least once a week (in addition to Fridays), organized by faculty, where each kid, at different weeks, can learn a new prayer and lead it or co-lead it with a group of friends. It should be optional but marketed heavily.
The eighth grade student journals provided a remarkable glimpse of adolescent thinking about Jewish identity. Throughout their course on “Jewish Identity and Moral Dilemmas,” eighth grade students were asked to keep personal journals. Each day they were asked to reflect on specific questions that invited them to articulate their thoughts. The students commented that the course was liberating and it gave them the opportunity to think about religious matters in new ways.
I think it is the believing that really makes a Jew a Jew. It shows your passion towards your religion. When I am older I want my kids to be Jewish. This class gave me this idea because it opened my eyes to many different views of Jewish traditions and how they are followed.
Being Jewish doesn’t just mean to believe in one G-d and the Torah, it also involves the big and loving community. The Jewish community helps make up my Jewish identity. This class made me realize how important the Jewish community is to me.
A Jew doesn’t have to be born into Judaism. A Jew doesn’t have to look like me. A Jew is someone who follows the Jewish laws. A Jew is not one thing! That’s why there were 12 tribes and why Jews are spread all over the world.
Another eye-opening experience in this course was when I learned about so many mitzvot. Some did not make sense to me. However, this is an example of my realization that, although I don’t agree with everything, I still embrace Judaism as my religion. My classmates and I often had differing interpretations of texts, but we learned to respect each other’s opinions and remain open to other’s views. I’ve learned to question more and I’ve also become stronger in some of my beliefs!
Being a Conservative Jew, I know that members of my family and I have mocked Jews who are Reform. After watching the film, “A Jew is Not One Thing” I realized that being Reform doesn’t make you less of a Jew than someone who is Conservative. Now I try to stop myself when I think of making a negative remark about any other sect of Judaism because it is not a reason to judge someone. I also learned while taking this course how quickly I judge people, sometimes without even thinking about it!
These students who were about to graduate from the school represent in their writing what they have learned, what they have come to value, and what they will do as they move out into the world of high school.
During the course of the research project, I came to the realization that it is the Jewish Studies faculty, the people who are on the front line, who must develop a deep understanding of the school’s vision, so they can internalize and implement it. This has led me to work more intensively with the teachers and to help them examine existing programs and to develop new programs that truly reflect the inclusive nature of our school community.
This action research project had several different types of results.
The conversation about pluralism has now taken place among various constituent bodies of the school: Board, Parents, Jewish studies faculty, and eighth grade students. Articles about Jewish pluralism have been distributed to the Board of Trustees and to parents. Discussions about the topic have taken place at all grade levels with teachers – both general and Jewish studies. The idea of the pluralism of Jewish life has been emphasized in the admissions process with families who consider sending their children to the day school. In recruitment of new teachers, the theme of Jewish diversity and inclusiveness is articulated explicitly by school administrators.
The Day School prides itself on being a Jewish community day school. Indeed the word community is used regularly in descriptions. And, a community school must nurture an atmosphere not only of tolerance, but of respect and admiration for diverse opinions. HaYidion, the journal of RAVSAK (the Jewish Community Day School Network), devoted its fall 2007 issue to the subject of “Diversity”. And, while diversity is generally a term used to refer to the range of socio-economic or ethnic groups within a school, for educators in schools such as ours there is another domain and that is Jewish diversity. Dr. Marc Kramer, the executive director of RAVSAK, wrote:
Jewish diversity in the Jewish community day school is an unbiased, non-hierarchical acknowledgement of the vast potential that will arise by welcoming and honoring the myriad expressions of what it means to be a Jew into one school.
In fact, in conversations with the Jewish studies faculty, the nature of the diversity of our community was further delineated. The school is made up of families who describe themselves as Reform, Orthodox, Conservative, Reconstructionist, Ethnic, Cultural, Zionist, and ‘just Jewish’. In addition, there are families who have committed to raise their children as Jews although one parent is not Jewish, and there are families where one spouse has converted, though extended family members remain non-Jewish. Then too, there are families with diverse life styles who are part of the school community: single parent families with adopted children, same sex couples with adopted children, divorced families whose children live in two homes with different practices, and the list goes on. The adopted children in several cases are from China. And, there are a number of bi-racial children in the school as well.
The following definition of the vision stated in the school’s mission statement: “to cultivate…respect for the pluralism of Jewish life” is one that the school community is prepared to embrace:
‘Respect for the pluralism of Jewish life’ is a core value of the Day School. It is reflected in the way that families who seek a Jewish education for their children are welcomed and become integrated into the school community where they function as equal members and where they are appreciated for who they are, regardless of the nature of their Jewish identity.
This vision will be implemented while introducing those elements of essential Judaism that are common to all streams of Jewish life: God, Torah and Israel, ritual and ethical mitzvot, Hebrew language, Jewish history, and contemporary Jewish culture.
With the acceptance of the definition of the “pluralism of Jewish life,” ongoing examination of curriculum, activities and programs will be conducted in light of the shared understanding. This will most likely be initiated in the Jewish studies department and then will move in ever widening circles throughout the school community.
Conducting this research, I have become conscious of areas in which we are truly realizing our potential with regard to pluralism in the life of the Day School. The project has given me the opportunity to interact with various constituent bodies in the school in relation to an idea. The response to considering this important issue has been interesting. It became apparent to me that there is a thirst among some of the young faculty members to grapple in serious ways with the values that shape the school’s core identity. I have also learned that consistent gathering of data is an essential step to further goals successfully.
As a result of the exploration of this topic, I have come to understand that the issue of Jewish diversity or pluralism as it is reflected in the school is, in fact, highly valued among the families we serve. And I believe that it demonstrates a commitment to the development of a distinct Jewish communal identity which is will evolve with each passing year. In a recently released study the following quote seemed particularly relevant to my research project:
A major survey by the Pew Research Center’s Forum on Religion and Public Life finds that most Americans have a non-dogmatic approach to faith. A majority of those who are affiliated with a religion, for instance, do not believe their religion is the only way to salvation. And almost the same number believes that there is more than one true way to interpret the teachings of their religion. This openness to a range of religious viewpoints is in line with the great diversity of religious affiliation, belief and practice that exists in the United States.
It is this “openness to a range of religious viewpoints” that we acknowledge and celebrate with the definition of the “pluralism of Jewish life”. The Day School is a unique institution that recognizes and nurtures the hopes and dreams of young Jewish families who seek a Jewish education for their children and that opens the door to a rich world of Jewish life and learning.