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Category: Life

Writing key to kids’ literacy

Writing key to kids’ literacy

Prof. Dorit Aram noticed that young children, prior to going to school, long to write. (photo from Dorit Aram)

According to a recent research from Israel, learning to recite the alef bet alone does little to help children advance their literacy – children should be learning to write, and before they even enter the school system.

The team’s lead researcher, Prof. Dorit Aram, maintains that longstanding misconceptions are getting in the way of children’s abilities.

Aram teaches at Tel Aviv University’s Jaime and Joan Constantiner School of Education specializing in adult/child early interactions and their relationship to children’s early literacy and social-emotional adjustment. The research was conducted in collaboration with colleagues at American universities and was published last year in Early Childhood Research Quarterly.

“My research started with children that come from lower socio-economic backgrounds,” said Aram. “What we see is that there are gaps between children in terms of their reading and writing achievements.”

As reading and writing are key to children’s academic success, Aram “was interested in how parents could promote their children’s literacy, in particular those from lower socio-economic backgrounds.” This particular study, however, looked at a group of ethnically diverse, middle-income preschoolers.

Aram began studying literacy with one of the leading early literacy researchers in the world, the late Dr. Iris Levin, working with her, examining children’s early writing development. Levin was a developmental psychologist at the School of Education at Tel Aviv University. She passed away in 2013.

“People are so busy with reading,” said Aram, “but considering young children, in particular, I felt writing was even more fascinating than reading, because it’s more active in its communication.”

Aram noticed that young children, prior to going to school, long to write. She recalled a child asking his father how to write a word, in one case. The child’s father gave him the letters, and Aram was left to wonder, “Did the father know he was really mediating, ‘scaffolding,’ his child’s early literacy?”

Aram began studying such interactions to determine ways in which a parent can “scaffold” his/her child’s understanding of the writing system, help them segment a word into its sounds, connect the sounds with the letters, and understand how to build words.

“I saw in my research that the more the parents help the child understand that written language is really symbolizing the spoken words, and that … when the parents really encourage the children to segment the word into its sounds and then retrieve the letters, the more the parents did it (this is what we call the graphophonemic mediation) … the children were doing better,” said Aram.

Working with children in preschools, Aram discovered that teachers were reluctant to work with kids on their writing literacy. “In the beginning, it was difficult for them because they connect writing to school and felt like they were taking away from the kids’ childhood,” she explained. “They’d say, ‘Well, these kids will have so much writing in school. Why do we have to bother them with writing now?’”

According to Aram, the teachers were not considering the possibility that the kids might want to be able to write out the names of their friends, their telephone number, or how they feel.

“Then they saw it’s not against the preschool spirit, that it can fit very well with it,” she said. “And because they were practising letters and phonological awareness, these things were part of their early literacy curriculum anyway.

“The teachers were unaware that you can combine it and have kids write. And, the writing makes the children happy, because they’re doing something meaningful – allowing them to do more than just practise letters, allowing them to really communicate.”

Aram and her team worked with children as young as 3.5-years-old on writing and letter knowledge, graphophonemic understanding, and early writing – not with a pencil, but with magnetic letters or stickers, for example.

“We saw that it worked beautifully,” said Aram. “These children did very well at the end of our intervention year, and it even predicted their achievements and the pace of their development the year after.”

According to Aram, the key is helping the child segment the different letters and the sounds they make. In her research, Aram has found that kids who were taught to connect a letter with the sound the letter makes progressed more than the other groups.

“What amazed us was that the children who received feedback – like so many children of American parents do – by just giving the children the names of the letters, it didn’t help the kids. It was just as good as saying to the kids, ‘Write this word again,’ without any feedback.”

The technique is more challenging to teach in English than in Hebrew, said Aram. However, she added, “From the studies done in English, we found it is still very useful to segment the word into sounds and connect sounds with their letters. Also, to motivate children to write and to respect their writing, even if it’s not 100 percent.”

About English, she explained, “If you think about Italian or other Romance languages, English took all the ‘difficulties,’ and it’s so difficult to see the connection between sounds and letters.”

But that shouldn’t stop parents and teachers from introducing writing into the kids’ daily lives. “For example, if you want, you can send emails, you can [help them] send a ‘Hi Daddy, I love you’ note … or you can write what you want to eat tomorrow, just little things – a word here, a word there.”

Aram noticed, on her visits to North America, that many homes in the United States and Canada have magnetic letters on their fridges. She suggested, “Instead of just naming the letters, write [a] word and do things that are meaningful. Letters, by themselves, are less meaningful. But writing is for communication and writing is meaningful…. It doesn’t have to mean you do a lot of writing, just two words here or there, a sentence here or there – that makes a huge difference, and children love it.”

Rebeca Kuropatwa is a Winnipeg freelance writer.

Format ImagePosted on February 6, 2015February 5, 2015Author Rebeca KuropatwaCategories LifeTags Dorit Aram, education, literacy, Tel Aviv University
Safe options for pet lovers

Safe options for pet lovers

When it comes to cases of domestic violence, wanting to keep our pets has particularly dangerous implications; it can potentially put both children and adults at risk. (photo from commons.wikimedia.org)

Times are tough. Difficult financial circumstances and/or acts of violence force all kinds of people to seek shelter outside their homes. As if leaving one’s home in the wake of such challenges isn’t bad enough, sometimes this leave-taking involves the very painful question of what to do with the individual or family’s pet.

Many of us can well appreciate the desire to hold on to our animals. When it comes to cases of domestic violence, however, wanting to keep our pets has particularly dangerous implications; it can potentially put both children and adults at risk.

Dr. Frank Ascione provides this eye-opening statistic: “In 12 independent surveys, between 18 percent and 48 percent of battered women have delayed their decision to leave their batterer, or have returned to their batterer, out of fear for the welfare of their pets or livestock.” (Violence Against Women, 13(4), 2007)

Why are these pet owners willing to go to extremes to hold on to their animals? Genevieve Frederick of the U.S. organization Pets of the Homeless elaborates on her nonprofit’s website, “Their pets are nonjudgmental; provide comfort and an emotional bond of loyalty. In some cases, they provide the homeless with protection and keep them warm.”

In addition, Dr. Andrew Gardiner, who helps run free veterinary clinics at two homeless hostels in Edinburgh, Scotland, offers this interesting observation: “… many homeless people say that having a pet is what gives them hope….”

Critically, keeping the family dog or cat is vital to children’s continued emotional stability. In her groundbreaking paper for the National District Attorneys Association (NDAA), Allie Phillips states, “When a child has been abused or traumatized, it can be the nonjudgmental comfort from an animal that helps the child heal…. Children often love their pets like family members and, if a pet is threatened, harmed or killed, this can cause psychological trauma to the children.”

Moreover, Jewish law requires us to be pro-active in cases of domestic abuse as well in situations of cruelty to animals. In a 2007 article entitled “Few are guilty, but all are responsible: The obligations to help survivors of abuse,” Rabbi Mark Dratch (executive vice-president of the Rabbinical Council of America and founder of Jsafe) writes: “… the physical, emotional and spiritual dangers that result from perpetrators of abuse and violence … obligate each of us to protect potential victims from them.” Among the texts he uses to base his conclusions about Jewish responsibilities toward people in domestic violence situations are Leviticus 19:16 and Deuteronomy 22:2 and, in the case of cruelty to animals, Exodus 23:5 and Deuteronomy 22:4.

According to the Jewish Coalition Against Domestic Abuse: “Domestic abuse occurs in Jewish families at about the same rate as in the general community – about 15 percent – and the abuse takes place among all branches of Judaism and at all socioeconomic levels. Studies show that abuse occurs in every denomination of Judaism in equal percentages, and we see abuse in all communities including the unaffiliated.”

But the Jewish community in particular, and the community at large, have thus far established few shelters for pet-owning domestic violence victims. In 2014 (during two days of census taking), Vancouver had 1,820 individuals living in emergency or transitional facilities, 957 people living on the streets (homelesshub.ca/community-profiles/british-columbia/vancouver) and 88 children (under the age of 19) in the company of a parent. Of those people living in transition homes, 116 were women and children fleeing violence (vancouver.ca/files/cov/results-of-the-2014-metro-vancouver-homeless-count-july-31-2014.pdf).

Another complication once someone is able to transition back to a more stable living situation is access to affordable, pet-friendly rental accommodations. Vancouver has one of the lowest vacancy rates in Canada. Moreover, in British Columbia, there is no law permitting tenants to have a pet. In fact, the existing Residential Tenancy Act explicitly gives landlords the right to refuse pets, or to charge an extra deposit for accepting pets. Many renters have a hard time finding rental apartments and pet-owning residents have an even harder time locating suitable housing. People are often forced to choose between their pet and a roof over their head.

What then is available to these needy residents and their animals? The Salvation Army’s Centre for Hope in Abbottsford is currently working on becoming pet friendly. Shilo St. Cyr, program supervisor of Sheena’s Place, an Elizabeth Fry Society facility in Vancouver, reports: “We don’t accommodate women and children who have pets. We usually try to arrange for a dog sitter/shelter.”

Jodi Dunlop, Vancouver branch manager of British Columbia’s Society for the Prevention of Cruelty to Animals, reports: “Currently, our branches offer a two-week compassionate board for the animals. This gives the person leaving the violent situation a chance to find accommodation and not have to worry about the care and safety of their pet. In some cases, we have extended the care for the animal. It is dependent on each situation and also the animal’s welfare while in our care. There is no charge for this service. Our goal is to always reunite the animal with their owner.”

No doubt the animals are kept safe in foster care. But individuals and family members must temporarily deal with separation, both from their physical home and from the most cherished parts of that former home life.

Indeed, the flipside of this human attachment is such that dogs and cats of homeless people are also very attached to their owners. Gardiner points out: “The pet and the person spend so much time interacting with each other that the human/animal bond is incredibly strong. If these pets are taken from their owners, it is not uncommon for them to suffer separation anxiety or demonstrate other behavioral problems. In the worst case, a dog that is unable to adjust could end up being put down. That would be a terrible outcome.”

Nationwide, the number of Canadian domestic violence shelters offering pet facilities is still very small. While individual Vancouver cat and dog owners might find shelter for themselves and their pets at either 412 Women’s Emergency Shelter or St. Elizabeth’s-St. James Community Service Society, it appears the family member seeking temporary shelter in Vancouver would do best to contact either the BCSPCA branches in the Vancouver area or, as St. Cyr advises, contacting 211. Additionally, for more non-pet-related inquiries, the Women’s Safety and Outreach Program recently opened a weekday hotline between 5 p.m. and 1 a.m. – it can arrange transportation for women fleeing violence to housing (transition, shelter). As of this writing, the telephone number is 604-652-1010.

Deborah Rubin Fields is an Israel-based features writer. She is also the author of Take a Peek Inside: A Child’s Guide to Radiology Exams, published in English, Hebrew and Arabic.

Format ImagePosted on January 30, 2015January 29, 2015Author Deborah Rubin FieldsCategories LifeTags Andrew Gardiner, domestic violence, Frank Ascione, homeless, Jodi Dunlop, Mark Dratch, pets, Shilo St. Cyr, women
Mystery photo … Jan. 30/15

Mystery photo … Jan. 30/15

Group of men in evening dress, Congregation Schara Tzedeck, 1965. (JWB fonds; JMABC L.14380)

If you know someone in this photo, please help the JI fill the gaps of its predecessor’s (the Jewish Western Bulletin’s) collection at the Jewish Museum and Archives of B.C. by contacting archives@jewishmuseum.ca.

Format ImagePosted on January 30, 2015January 29, 2015Author JI and JMABCCategories Mystery PhotoTags JMABC, Schara Tzedeck
Put color in your chag

Put color in your chag

Mix it up this holiday with a colorful orange spice cake. (photo by Barry A. Kaplan)

In honor of Tu b’Shevat on Feb. 3-4, why not try some variety to celebrate the New Year of the Trees? One usually thinks of dates, figs and carob on this holiday, specifically the species of fruits that are listed in the Torah as native to Eretz Yisrael. In Israel today, sometimes we augment that with other in-season fruits, like apples, persimmons, strawberries (though beautiful, they are expensive!) or varieties of delicious citrus. Here are some recipes using oranges.

SYRIAN ORANGE CHICKEN
makes four servings

1 tbsp margarine
1 tbsp oil
1 cut-up chicken
1/2 cup orange juice
1 cup chicken soup
1 1/2 tsp corn starch
1/2 chopped onion
juice of 1/2 lemon
6-9 halved, pitted dates
orange slices

  1. Preheat oven to 350°F. Grease a baking dish.
  2. Heat margarine and oil in a frying pan and brown chicken. Place in a baking dish.
  3. Add orange juice, chicken soup, cornstarch, onion and lemon juice to frying pan and cook, stirring, until sauce thickens. Pour over chicken.
  4. Cover and bake 45 minutes.
  5. Garnish with dates and orange slices, cover and bake at least 15 minutes or until chicken is done. Serve with rice.

ORANGE JUICE SALAD DRESSING
The dressing is good on a salad with lettuce, avocado and grapefruit.

3/4 cup oil
6 tbsp orange juice
1/2 tsp sugar
pinch dry mustard

  1. Combine oil, orange juice, sugar and mustard in a jar.
  2. Shake well.

ORANGE SPICE CAKE

6 seeded, peeled, cut-up small oranges, such as mandarins or tangerines
1/3 cup canola oil
3 eggs
1 cup brown sugar
1/2 tsp ginger
1/4 tsp cinnamon
1 tsp vanilla
1 3/4 cups flour
1 1/2 tsp baking powder
1/2 cup non-dairy creamer

  1. Preheat oven to 350°F. Grease a cake pan, two loaf pans or place mini papers in a mini-muffin pan and spray with vegetable spray.
  2. Place orange pieces, oil, eggs and brown sugar in a mixer or food processor and blend a few seconds.
  3. Add ginger, cinnamon, vanilla, flour, baking powder and non-dairy creamer and blend.
  4. Spoon into baking pans. Bake 25 minutes or until a toothpick inserted in the centre comes out clean.

ORANGE DROP COOKIES
makes three dozen

1 cup sugar
2/3 cup unsalted pareve margarine
2 eggs
1/2 cup orange juice
1 tbsp grated orange peel
2 1/4 cups flour
1/2 tsp baking soda
1/2 cup chopped nuts

  1. Preheat oven to 350°F. Grease cookie sheets.
  2. Cream sugar and margarine with eggs. Stir in orange juice and orange peel.
  3. Add flour, baking soda and nuts and mix well.
  4. Drop by teaspoon onto cookie sheets. Bake 10 minutes or until golden brown.

Sybil Kaplan is a journalist, foreign correspondent, lecturer, food writer and book reviewer who lives in Jerusalem. She also does the restaurant features for janglo.net and leads weekly shuk walks in English in Jerusalem’s Jewish food market.

Format ImagePosted on January 30, 2015January 29, 2015Author Sybil KaplanCategories Celebrating the HolidaysTags New Year of the Trees, seder, Tu b'Shevat
Fruits, nuts, traditions

Fruits, nuts, traditions

Tu b’Shevat, the New Year of the Trees, coincides with the flowering of the almond tree in Israel. (photo from en.wikipedia.org/wiki/Shevat)

Tu b’Shevat, which falls this year on Feb. 3-4, marks the end of the rainy season in Israel. Buds are beginning to appear on the trees, and the blossoming almond trees, the harbinger of spring, have begun to dot the landscape. So, on the 15th day of the Hebrew month of Shevat, we celebrate the yearly cycle for the growth of trees in Eretz Israel.

According to Jewish mystical tradition, Tu b’Shevat is the day when G-d renews sustenance and the “life-cycle” of the trees, when the sap starts to rise.

There are many customs to remind us of the meaning of this day, including a Tu b’Shevat seder, not unlike the ritual meal we have on Passover.

On Tu b’Shevat, fruit trees were measured for growth in order to calculate the annual tithe to the Temple. Even long after the Temple was destroyed, this seder was a new way to reaffirm the spiritual bond with the land in celebration of the approach of spring and the fruit of the earth.

This ancient tradition was developed in Safed, the seat of kabbalistic studies in the 16th century. Traditionally, we eat nuts and the fruits for which the Torah praises the Land of Israel, including grapes, figs and pomegranates, olives and dates. The table is set with a snowy white tablecloth, candles, fruit and nuts, and the sharing of prayers, readings and songs.

It is traditional to enjoy four cups of wine, like on Passover. Those glasses of wine can be paired with a corresponding fruit and divided into ascending levels of spirituality.

The first cup, therefore, is often white wine, symbolizing winter, accompanied by a fruit that needs a protective covering, such as oranges or almonds.

The second cup is white wine mixed with a small amount of red, signifying spring, the budding of new life. This glass is served with olives, apples, peaches and dates: the outer layer is eaten, yet the heart is protected and has within it the seed of new life.

The third cup is red wine with a small amount of white mixed in. This is the symbol of summer and a perfect world in which nothing is wasted. With this, fruits such as figs, grapes and berries are eaten. These are considered to symbolize the highest level of spiritual openness.

The fourth cup is red wine only, representing fertility and the bounty of the autumnal crops.

What else happens on Tu b’Shevat? Very little religiously, but a lovely ritual has arisen in Israel, one that’s now been adopted all over the Jewish world. It is a popular observance to plant trees, one of the greatest mitzvot we can perform.

Trees have great significance in Judaism. This Tu b’Shevat, however, we are still in a Shmita (jubilee) year in Israel; the land is resting, so no plantings will take place.

Trees hold a special place in Judaism. It is written in Deuteronomy: “When you besiege a city for many days to wage war against it to seize it, don’t destroy its trees….” In the Midrash Shmuel on Pirkei Avot 3:24, it is written that man is like a tree in that his good deeds are his produce, his “fruits,” and his arms and legs the “branches,” which bear these fruits. He is, however, an “upside-down tree,” for his head is rooted in the heavens, nestled in the spiritual soils of the Eternal, and nourished by his connection to his Creator.

At the end of the Hasmonean dynasty, there lived a holy man named Honi, known as the circle drawer, Honi HaMa’agel, and we read his story in Talmud Ta’anit 23a. One day, Honi sees a man planting a carob tree and asks him, “How many years does it take for the carob tree to bear fruit?” The man replies, “Seventy years.” Honi asks, “Do you think you will live another 70 years and reap its fruit?” The man responds, “I am planting the tree not for myself, but for my grandchildren.”

Although the world may not regard Jews as being tied closely to the land, the truth is that Judaism has close ties to agriculture and ecology. The midrash teaches us that man’s life depends on the tree, and we are forbidden to live in a city that has no gardens and trees. They are so important that Rabbi Yohanan Ben-Zakai declared, “If you hold a sapling in your hand and are told, ‘Come look, the Messiah has arrived,’ plant the sapling first and only then go and greet the Messiah.”

Happy Tu b’Shevat!

Dvora Waysman is the author of 13 books, which are available through Amazon, or from the author at ways@netvision.net.il. Her website is dvorawaysman.com.

Format ImagePosted on January 30, 2015January 17, 2016Author Dvora WaysmanCategories Celebrating the HolidaysTags Israel, Judaism, New Year of the Trees, seder, Tu b'Shevat
This week’s cartoon … Jan. 16/15

This week’s cartoon … Jan. 16/15

For more cartoons, visit thedailysnooze.com.

Format ImagePosted on January 16, 2015January 14, 2015Author Jacob SamuelCategories The Daily SnoozeTags archeology, thedailysnooze.com
Red rocks, Jewish lullabies

Red rocks, Jewish lullabies

Today’s Sedona Jewish community is spread out over the surrounding Verde Valley. (photo by Lauren Kramer)

“Whatever you do, please don’t write about vortex or New Age stuff!” I was socializing after Friday night services with congregants at Sedona’s synagogue when one of them, overhearing I was a travel writer, approached me with this earnest request. The “vortex stuff” was nonsense, she added – a real estate ploy that had gotten way out of control. Her warning: avoid the vortex at all costs.

I’d come to this Arizona city of 10,000 to check out the red rocks for which it is famous, and couldn’t resist stopping into shul for services. The synagogue was bustling with locals and visitors as Rabbi Alicia Magen’s melodic voice wafted through the sanctuary, serenading us with Sabbath lullabies as she strummed her guitar. After services, my husband and I joined the congregation for a kiddush, noshing on enchiladas and cheesecake as we chatted with locals. Most were retirees from afar who had settled in Sedona, lured by its combination of rugged good looks and the many amenities and festivals, created to cater to the two million visitors who come each year.

Some of them are only too happy to partake in the “New Age stuff” I’d been warned about, an industry spawned from the notion that vortexes, or spiritual energy points, are clustered around Sedona. Vortex tour brochures touted everything from spiritual growth and self-improvement to yoga and personal guidance at those sites.

But you either believe in that stuff, or you don’t – and, since I don’t, I chose to head out on horseback for a better view of the monolithic red stones that have made Sedona a tourism magnet. And it’s no exaggeration to say this: they truly are magnificent. The first time you glimpse them, as you head towards Sedona on Highway 179, you could easily be forgiven for distracted driving. You round a corner and there they are: striking, massive, dignified and unmistakably fiery red.

Later, on a bumpy pink Jeep tour that takes us closer to the red rocks, I learn that these are not mountains but sand dunes that rise up to 6,592 feet. The rocks get their blazing hue from hematite, a reddish form of iron oxide deposited as water seeped through layers of ancient sandstone millions of years ago. Time has carved spirals, hills and camelback shapes into the sandstone, structures that extend their arms to the sky and create a vivid backdrop that can’t help but startle and amaze. “No matter how long I live here, I never get tired of the view,” one congregant told me.

photo - The author and her husband appreciate Sedona’s red rocks, which are not mountains but sand dunes that rise up to 6,592 feet
The author and her husband appreciate Sedona’s red rocks, which are not mountains but sand dunes that rise up to 6,592 feet. (photo by Lauren Kramer)

The average age is 65-plus at Sedona’s Shabbat service; somewhat puzzled, I inquired if there were any children in the community. There are kids, indeed, I was told, but their families can’t afford to live in the city, where home prices start at $500,000 and climb to $2 million. Instead, they have established homes in the surrounding Verde Valley, in areas like Cottonwood, Camp Verde and Prescott. The Sedona Jewish Centre, whose facilities include the synagogue and a Hebrew after-school program, serves the entire valley.

With our Jeep bumping over rocky terrain in the Coconino National Forest, just minutes from Sedona’s retail strip, our guide pointed out agave plants, prickly pear cactus and Arizona cypress trees. Though it may look dry and arid, red rock country is biologically rich, with a range of different plant communities that support a huge variety of wildlife, from peccary herds to fox and coyote, bears, badgers and roadrunners. For archeologists, the ground below us is a living museum littered with fragments from the past, including pottery shards from the Sinagua people who resided in the area until 1400 AD.

Later, back in Sedona’s uptown cluster of stores, I sampled the fruit of the desert: syrupy sweet prickly pear ice cream and a plate of hot cactus fries, before ambling around the strip. Its stores are a touristy mix of art and pottery galleries and made-in-China souvenirs, interspersed with resort timeshare sales people inside so-called tourist info offices. So I cut short the window-shopping and instead, hit the road to try an adventure treetop experience called Flagstaff Extreme.

I admit, I was scared when I strapped on a harness and climbed ladders into the upper reaches of Ponderosa pine trees. I nearly talked myself out of the experience, and it was only my husband’s coaxing assurances that the obstacles looked scarier than they were, that kept me moving. But after a few minutes of navigating through the forest’s pines using swings, ziplines and bridges, my confidence soared. The wind was blowing through the treetops as I found courage I never knew I had. After completing each of the five levels of adventure, an exhilarating wave of achievement washed over me, propelling me forward.

On my final day in Arizona, we joined Mary McDowall for an ATV tour a half-hour from Sedona in Prescott National Forest. The owner of Arizona Offroad Tours, she took us 25 miles into the hilly Verde Valley, pointing out desert willows, manzanita, hollies and other desert shrubs along the way. “This is one of the most beautiful parts of the state,” she said, gesturing at the million-acre forest around us and the mountain plateaus in the distance. Clambering on the spanking new ATVs we powered up a dirt road, then took a sharp turn from it and zoomed noisily along a meandering, dry creek bed created by the swirling waters of flash floods during monsoon season. It was a striking contrast to the boutiques and gift shops we’d been browsing a day earlier in Sedona.

McDowall agreed. “You go to Sedona, you’re going to see Ferraris,” she said with a shrug. “It’s touristy. But if you’re an outdoor person, this is the place for you, because there’s nature everywhere.”

Lauren Kramer, an award-winning writer and editor, lives in Richmond, B.C. To read her work online, visit laurenkramer.net.

If you go:

  • For Jeep tours, call 1-800-873-3662 or visit pinkjeeptours.com.
  • Horsin’ Around Sedona offers 90-minute trail experiences starting at $98; 1-800-403-1690 or horsinaroundsedona.com.
  • Arizona Offroad Tours offers guided tours in Prescott National Forest starting at $46; 1-928-451-1777 or myarizonaoffroadtour.com.
  • Flagstaff Extreme courses start at $49 for adults and $25 for children; 1-888-259-0125 or flagstaffextreme.com.
  • Stay: The writer was a guest at Sedona Rouge Hotel & Spa; 1-866-312-4111 or sedonarouge.com.
  • General information: 1-800-288-7336; visitarizona.com or visitsedona.com.
Format ImagePosted on January 16, 2015January 14, 2015Author Lauren KramerCategories TravelTags Sedona, travel
Specialty camps work

Specialty camps work

In the early to mid-2000s, research estimated that only 10 percent of the Jewish youth population were being served by existing Jewish camps. There was concern that many Jewish youth were instead attending non-Jewish camps that offered more unique opportunities. Developing competitive Jewish “specialty” camps that combined traditional Jewish camp values with activities such as sports, outdoor adventure and fashion became a way to bring more youth into the Jewish camping world.

In 2008, with a $10 million investment from the Jim Joseph Foundation, the Foundation for Jewish Camp (FJC) launched the Specialty Camps Incubator (Incubator) to support the creation and development of five new Jewish specialty camps. A key purpose of establishing the new camps was to attract Jewish teens who were not attending other Jewish camps.

In 2009, the Jim Joseph Foundation engaged Informing Change to design and implement a multi-year evaluation of the Incubator, assessing whether and how the program was achieving its intended outcomes. Based on the success of the first Incubator, FJC and JJF partnered with the Avi Chai Foundation to establish the second Specialty Camps Incubator, introducing four new camps to the field in summer 2014.

The Incubator initiative started with a competitive application process for new specialty camps followed by provision of start-up capital and a range of supports to the five selected camps. Similar to for-profit business incubators, the Incubator used a cohort approach in which the camps learned together while building innovative, high-quality programs and attracting new customers. The Incubator provided six core program components to support the camps’ development: workshops, mentors, customized technical assistance, networking opportunities, peer/cohort learning and evaluation.

Informing Change’s evaluation of the Incubator and its camps from 2009 to 2013 addressed five questions that examined whether and how:

  1. The new camps had expanded available opportunities for Jewish youth to attend camp.
  2. The new camps had positively influenced camper attitudes and behaviors about living a Jewish life and broadened their networks of Jewish peers.
  3. The new camps had developed into sustainable and effective nonprofit camp organizations.
  4. The Incubator method was an effective strategy for developing and supporting new nonprofit Jewish camps.
  5. The different specialty camp models met JJF’s goals for the Incubator.

The evaluation focused on the cohort of camps as a whole and their aggregate results, rather than evaluating each camp individually. Informing Change provided annual results on camp growth and development to the individual camps as well as support to the camps when interpreting their results and comparing against the aggregate. Each year, the evaluation applied a mixed-methods approach to data collection, which included interviews, surveys, secondary data, observations and organizational capacity assessments. Evaluators surveyed campers both before and after camp; parent surveys were administered after campers had been home from camp for nine to 11 months.

The new specialty camps successfully developed their unique brands and reputations, which helped grow their enrolment. Data suggests that, during their short time of operation, the Incubator camps also successfully created a sense of community for their campers.

Enrolment: Incubator camps served a total of 2,713 unique campers in their first four summers of operation, with enrolment growing 138 percent from the first summer. Incubator camps helped increase the overall number of youth served by residential Jewish camps.

Retention: While the rate of camper retention varies in the five camps, Incubator camps as a group are retaining more than 50 percent on average of their campers from year to year. This is considered a high retention rate for specialty camps. Responses from non-returning campers and their parents suggest that many campers do not return to camp because they and their families are juggling large numbers of interests and commitments, not because they had a negative experience or were dissatisfied with the camp.

Recommending camp to others: Parents are highly satisfied immediately after camp and, a year later, 92 percent of parents and 81 percent of campers had recommended an Incubator camp to a friend. Almost one-third of campers had a friend actually attend an Incubator camp after their recommendation.

Satisfaction and belonging: 91 percent of campers felt like they belonged when they were at camp and 92 percent were very happy with their experiences at camp.

In the camps’ first three summers, 38 percent of all campers were attending a Jewish camp for the very first time, a markedly higher proportion than the national averages of 26-29 percent in other Jewish camps over these same three years. The Incubator camps also attracted teens who were not likely to attend any camp, Jewish or non-Jewish, and attracted youth who could be considered in the low to moderate range of Jewish affiliation. Of the campers who attended a session in 2012, 76 percent said the specialty was the reason why they first chose to attend the Incubator camp and it was also among the top reasons why they chose to return for another summer.

Overall, reports from campers and their parents suggest that the camps are helping shape youth in many ways: to be more positive and enthusiastic about being Jewish, to learn more about Judaism and being Jewish, to feel closer to other kids their age who are Jewish, to become more active in Jewish community activities and organizations, to improve their skills in the specialty offered, and to be more confident in themselves overall.

 – From New Jewish Specialty Camps: From Idea to Reality

Posted on January 16, 2015January 14, 2015Author Informing ChangeCategories LifeTags camp, Incubator
Menorah’s ultimate fate?

Menorah’s ultimate fate?

The Arch of Titus remains standing in Rome today. Built in 81 CE, it depicts the triumphal procession of enslaved Jews and Temple spoils, including the Menorah, whose ultimate fate is unknown. (photo by Basya Laye)

Sixty-thousand heavily armed, well-trained and experienced soldiers of the most militarily mighty imperial power in the world are marching on Israel. The soldiers are being led by the Roman general Vespasian and his son Titus. The first Jewish revolt against Rome, that began in 66 CE, is doomed. One of the high priests of the Holy Temple, Josephus, has been assigned as general, tasked with defending the Galilee. But after the city of Jotapata is besieged, Josephus defects to the Roman camp. He prophesizes that Vespasian will one day become emperor and, for that, his life is spared.

While the Jewish-Roman war rages on for several years, the Roman emperor Nero dies, causing a struggle for succession. As Vespasian departs for Rome to become emperor and quell the political instability of the empire, he leaves his son Titus in charge of the war with the Jews. Though vilified as a coward and a traitor to his people, Josephus chronicles the war and the history of these Jews, preserving the tragic story of the fall of Jerusalem in the only reliable contemporary historical account. This is the story of the Temple Menorah; it is the story of symbols and tragedy. This is the story of the Jews.

In the year 70 CE, general Titus succeeded in sacking the city of Jerusalem, and looted the sacred treasures of the Holy Temple, burning it to the ground. The looted treasures were sent to Rome, paraded through the streets during the triumphal victory parade of Titus. Among those treasures was the giant solid gold Menorah. The triumphal procession was described in the writings of Josephus, and immortalized in bas relief on the inner walls of the enormous triumphal Arch of Titus, which still stands today in Rome.

The fall of Jerusalem was a devastating blow to the Jewish people, and was one of the most monumental and defining moments in Jewish history. It is perhaps somewhat fitting that this event is commemorated in such a monumental form. The menorah depicted on the Arch of Titus is one of the first such artistic depictions of the Menorah, and certainly the most famous. It would have had a great influence on later depictions of menorot, and was the inspiration for the menorah now on the coat of arms of the modern state of Israel.

The Jewish-Roman war of the first century, and the Bar Kokhva revolt of the second century, resulted in large populations of Jewish refugees that were forced to flee their homeland. Many Jews settled in Diaspora communities throughout the Roman Empire. Though they were unable to return to their homeland and rebuild their Holy Temple in Jerusalem, the Jews vehemently clung to their cultural identity with a stubbornness that can only be described as chutzpah. They continued to practise their faith personally, and constructed smaller community temples, synagogues. Throughout the Roman Empire, archeologists have found depictions of menorot, often engraved on stone plaques in early synagogues, or at Jewish burial sites. There are even Jewish catacombs in Rome, where Roman-style sarcophagi bear an image of a menorah where one would expect to find the image of a Roman deity. Between the second and seventh centuries, synagogues have been uncovered at many places such as Stobi in Macedonia and Sardis in Turkey, and catacombs in such places as Aphrodisias and Tripoli in Turkey, in Sicily, and even at Melite, a now ruined Roman city on the island of Malta, all with depictions of menorot. The menorah had originally been a holy object and religious symbol, but it underwent a metamorphosis, and became something more. The Temple Menorah was stolen and, in a way, it, too, was forced into Diaspora. It thus became a symbol of the tragedy that befell the Jewish people, and the dream of a free and independent Jewish state.

Four years after the conquest of Jerusalem, construction in Rome of Vespasian’s Temple of Peace was completed. This “temple” displayed all the treasures and holy relics of the various peoples and nations conquered by Rome, and might more aptly be named a museum of appropriation. 

Four years after the conquest of Jerusalem, construction in Rome of Vespasian’s Temple of Peace was completed. This “temple” displayed all the treasures and holy relics of the various peoples and nations conquered by Rome, and might more aptly be named a museum of appropriation. The Menorah and other Jerusalem Temple treasures were housed in the Temple of Peace. In fact, there was also a second Jewish temple in the Egyptian city of Leontopolis, with its own distinct menorah, which Josephus describes as having been hung on golden chains. The temple in Leontopolis was shut down by Vespasian, and its relics were also displayed at the Temple of Peace. Written records indicate that when the Vandals sacked Rome in 455 CE, King Geiseric shipped the treasures of the Temple of Peace to Carthage. The Vandals were later defeated by the Byzantine emperor Justinian in early sixth century CE. The historian Prokopios of Caesarea records that the Temple treasures were then moved to the Hippodrome in Constantinople for the triumphal celebration, before being sent to churches in Jerusalem. Though there are no written records of the location of the Menorah after this time, the region enjoyed relative stability until the seventh century, and it is safe to assume nothing happened to the Menorah until then.

Though the Jewish population of Israel had been significantly reduced after the Bar Kokhva revolt, it was not completely eliminated. Many Jews still resided in the Galilee and Jerusalem, during which time the Talmud and Mishnah were written. But it was life under Roman/Byzantine hegemony, and Jews longed to regain their independence and rebuild the Holy Temple. Around this time, the Byzantine and Persian empires were more or less continuously at war, a century-spanning rivalry that ultimately led to their bankruptcy and mutual destruction during the Muslim conquests.

The Menorah may have been melted down for its gold, or secreted away to some safe cavern, or taken off as loot, but nobody really knows what happened to it.

During the seventh century, the Persian emperor Khosrau II began a successful campaign against the Byzantines, conquering much of their territory in the Middle East. The Jews allied themselves with Khosrau II and, together, they won back the land of Israel from the Romans and established an autonomous Jewish province in the Persian Empire. However, this new Zion was short-lived. In that same century, the Byzantine emperor Heraclius re-conquered the region and, because of what was considered the Jewish betrayal, began to ethnically cleanse the area of Jews. During this tumultuous period in history, Jerusalem was besieged several times, churches and temples were burnt to the ground, Jews massacred Christians, Christians massacred Jews; the Temple Mount was a pile of rubble, stained with the blood of tens of thousands. It is during this period that the Menorah likely vanished completely from history. The Menorah may have been melted down for its gold, or secreted away to some safe cavern, or taken off as loot, but nobody really knows what happened to it.

Pope Felix IV converted the former Temple of Peace in Rome into a Catholic basilica in the sixth century CE, about 70 years after the sacking by the Vandals. Felix IV may have been motivated by the sacred association it may have held for having housed the Temple treasures, and which had been visited by Jewish pilgrims for this very reason. Some believe that the Catholic Church inherited the treasures of Rome, and that the Menorah is currently housed in storerooms of the Vatican. In the late 11th century CE, the clergy of San Giovanni Laterano (in Rome) claimed possession of the Temple treasures, though that claim is unsubstantiated. Allegedly, Shimon Shetreet, Israel’s minister of religious affairs in the mid-1990s, asked Pope John Paul II for assistance in researching the location of the Menorah, a question that was followed by “a tense silence that hovered over the room.” There are many other rumors related to the possible possession of the Menorah by the Vatican, however such musings are pure speculation, and it’s most likely that it was destroyed during the seventh century. In short, its ultimate fate remains a mystery.

Ben Leyland is an Israeli-Canadian writer and resident of Vancouver. This article is the third of a short series examining the menorah.

Format ImagePosted on January 9, 2015January 8, 2015Author Ben LeylandCategories Celebrating the HolidaysTags menorah, Rome, Temple Mount, Temple of Peace, Titus
This week’s cartoon … Jan. 9/15

This week’s cartoon … Jan. 9/15

For more cartoons, visit thedailysnooze.com.

Format ImagePosted on January 9, 2015January 8, 2015Author Jacob SamuelCategories The Daily SnoozeTags Sisyphus, thedailysnooze.com

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