tag:blogger.com,1999:blog-51831744530301215512024-03-05T21:51:22.724-08:0021st Century JewishEdThis blog reflects on Jewish Education in the 21st Century, as we begin to discover the contextual ramifications of 21st Century life on Jewish learning, practice and living.
As a starting point for conversation, we appreciate and encourage feedback and sharing.yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.comBlogger24125tag:blogger.com,1999:blog-5183174453030121551.post-21369847448631577742014-11-05T21:01:00.001-08:002014-11-05T21:01:12.178-08:00SF Journey<h2>
"The City that knows how." -William Howard Taft </h2>
A year ago<b> </b>I was honored to receive the <a href="http://www.covenantfn.org/news/137/81/The-Covenant-Foundation-Awards-its-2013-Pomegranate-Prize-to-Five-Promising-Young-Jewish-Educators" target="_blank">Pomegranate Prize</a> from the <a href="http://www.covenantfn.org/" target="_blank">Covenant Foundation,</a>
which awarded me funds to expand and deepen my professional learning.
While there are many ways I could spend these monies, I wanted to
approach this opportunity to partake in an experience that I likely
would never have considered otherwise as part of my normal professional
development and learning experiences.<br />
<br />
I am grateful for my large
professional learning network, and I often find myself connecting with
others at conferences, online spaces or in other neutral settings. Yet
meeting others in these settings, and even when getting to learn about
the great work they are passionately engaged in, I never get a full
appreciation or understanding of the environments they work in or the
context of their mission. So, I decided that I wanted to venture to a
variety of metropolitan areas with distinct Jewish populations and
organizations engaging innovative and dynamic approaches to meet these
population's needs. I started by identifying the educational leaders
from within my professional learning network who serve the particular
community I would visit. This prize gave me the gift to make time to
listen to others describe their creative process, their understanding of
the communities they serve and what makes their city and and its Jewish
population unique.<br />
<br />
Being located in Los Angeles, I decided to
make the first trip to city within my own state, and I planned my
excursion to San Fransisco to visit the Bay Area communities.<br />
<h2>
San Fransisco/Bay Area</h2>
The Jewish community in San Fransisco
originated in the mid 1800, and had a huge influence on the city from
its founding. This trailer for the film <a href="http://www.americanjerusalem.com/" target="_blank">"American Judaism"</a> illustrates the fascinating ways the early presence of Jews in this area significantly influenced early San Fransisco.<br />
<br />
<iframe allowfullscreen="" frameborder="0" height="281" mozallowfullscreen="" src="//player.vimeo.com/video/47425942" webkitallowfullscreen="" width="500"></iframe><br />
<br />
<br />
<br />
Today, San Fransisco stands as a fast growing Jewish community, with an estimated<span class="text14" id="article_content"> 450,000 Jews calling the Bay Area home</span>.
With increased decentralization, inter-faith families and diversity of
backgrounds, this Jewish population is marked by non-affiliation,
disaffection and often a distrust from the traditional hierarchical
structures that have defined Jewish communities in major metropolitan
cities.<br />
<br />
As a I set out to visit this city, I wanted to explore
how different sub-communities within this area respond to these
challenges in very successful and creative ways. I had just three days,
so I knew I wouldn't be able to visit everyone and explore every
organization in the city. I also knew that I would get a basic
understanding of the Jewish ecosystem of this area, but not necessarily a
complete picture, especially because I would not be able to really
spend any significant time with the lay leaders, volunteers and those
impacted by the organizations I visited. I did make an effort to visit a
range of sites, including a day school, a community after school
program, a religious school, an agency, community organizations and even
a software start up. I organized my reflection of my journey
thematically, based on my own subjective observations and
interpretations of my conversations and site visits evolved out of my
conversations and experiences.<br />
<h2>
Serving Unique Populations:</h2>
Each of the sub-communities in
the Bay area that I visited presented distinct populations. In
Palo-Alto, and mix of Silicon Valley professionals, academics and a
large infusion of Israelis provided a stark contrast to the more secular
and disaffiliated Jews that populated San Fransisco population and its
surrounding suburbs. In Berkeley, progressives and others living
alternative lifestyles tended to avoid traditional structures. In
Lafayette, the geographic sprawl leaves a Jewish population spread out
from each other and desperate for connection.<br />
<h2>
Meeting the Immediate Need:</h2>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRdOymqw6LAFdXG4NoQOPm8sOb-cEWloVtRoZPToVDIfbvwhodQBLQFA6JFC0qmhzWvcTS5t8xSgzKIMhQeKGS9_W6n0dohwGB9fZ-YSRi6sJp9MYZ_3nUJ7LvM1SeSGL0n-4rvi0-tseS/s1600/2014-10-27+13.46.52.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRdOymqw6LAFdXG4NoQOPm8sOb-cEWloVtRoZPToVDIfbvwhodQBLQFA6JFC0qmhzWvcTS5t8xSgzKIMhQeKGS9_W6n0dohwGB9fZ-YSRi6sJp9MYZ_3nUJ7LvM1SeSGL0n-4rvi0-tseS/s1600/2014-10-27+13.46.52.jpg" height="150" width="200" /></a></div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfuJAJWpeprnDDTqUVFDaOzA8hO0hh6bKfO7zJdvt30kQplO0IZIZPUXZTjg9ja68P6L7x7LhvQhTQfS34EAzsrccT5thSG8fKnyFzax7aogORG6rCjUq_2QnLk3Ow384pblZxmmmSX5vP/s1600/2014-10-27+14.41.57.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfuJAJWpeprnDDTqUVFDaOzA8hO0hh6bKfO7zJdvt30kQplO0IZIZPUXZTjg9ja68P6L7x7LhvQhTQfS34EAzsrccT5thSG8fKnyFzax7aogORG6rCjUq_2QnLk3Ow384pblZxmmmSX5vP/s1600/2014-10-27+14.41.57.jpg" height="200" width="111" /></a>Engaging
these particular population sets requires a keen understanding of the
immediate needs of the communities the organizations I visited aim to
serve. In San Fransisco, I visited a particularly Jewish cultural
center, the <a href="http://www.thecjm.org/" target="_blank">Contemporary Jewish Museum</a>,
to meet with Fraidy Aber, the museum's Director of Education. As we
explored the Museum's diverse collections and exhibits, we discussed how
the museum aims both to satisfy the 50% or so of visitors that are not
Jewish, while cultivating relationships with their local Jewish
community. They utilize cohorts, such as their <a href="http://www.thecjm.org/education/jet" target="_blank">JET</a> program for teachers and their <a href="http://www.thecjm.org/education/teens/teen-art-connect" target="_blank">Teen Art Connect (TAC)</a>
program for teens, direct their efforts for sustained relationships and
opportunities for immersive learning that extends back into the
community. These programs enable the CJM to address the need teachers
have to expand their use of technology in the classroom,
and for teens to enrich their understanding of the arts and culture in
their lives. They attend to the local culture of San Fransisco, with
exhibitions and events that celebrate local heroes, such as Warren
Hellman, a great local philanthropist, activist and musician in a fun
and interactive exhibit <a href="http://www.thecjm.org/on-view/currently/hardly-strictly-warren-hellman/about" target="_blank">Hardly Strictly</a>.<br />
<a href="https://twitter.com/AdamPollackNEXT" target="_blank"><br />Adam Pollack</a>, the Western Regional Director for <a href="http://www.birthrightisrael.com/afterthetrip/pages/default.aspx" target="_blank">Birthright Next</a>,
works with professional and volunteers who aim to engage the SF area
millennial crowed. As many of them return from Birthright trips seeking
opportunities to engage, Adam works with professionals and community
organizations, like Moishe House, to develop better systems for
engagement, use available data and best practices for engagement. While
Adam views the Bay Area's young Jews dispersed, consumed by their jobs
and often disaffected from Jewish life, he is inspired by the efforts of
grass-roots community organizations, such as <a href="http://www.moishehouse.org/houses/san-francisco" target="_blank">Moishe House</a> and The <a href="http://www.thekitchensf.org/" target="_blank">Kitchen, </a>who create meaningful ways for young Jews to contribute in being part of a community.<br />
<br />
As a central education agency, <a href="http://www.jewishlearningworks.org/" target="_blank">Jewish Learning Works</a>
utilizes a variety of methods and programs to address the needs of a
diverse community. They have developed programs for adult learning,
including the <a href="http://www.jewishlearningworks.org/for-adult-learners/exploring-the-world-of-judaism" target="_blank">Exploring the World of Judaism</a>
program for Religious School parents. They provide resources and
support for educators, particularly those who serve specific needs in
the community, such as the <a href="http://www.jewishlearningworks.org/for-educators/special-needs" target="_blank">Include project</a>
for students with special needs. Their needs directed approach directly
responds to the data they collect and study about the unique needs of
the population they serve. In studying the Marin County Jewish
population they recognized the needs for concierge like programs and
increased family programming. This led to the development of unique
programming offerings such as <a href="http://www.jewishlearningworks.org/for-families/shalom-explorers" target="_blank">Shalom Explorers</a> and the <a href="http://www.jewishlearningworks.org/for-families/kesher" target="_blank">Kesher Family Concierge </a>service
that Rabbi Joshua "Yoshi" Fenton, Jewish Learning Works' Associate
Director of Community Engagement, has launched in the South Peninsula
and Marin County. Yoshi acknowledges that Jewish Learning Works has a
very broad network of professionals, educators and families to serve. He
credits Jewish Learning Works' lean and innovative process for creating
new programs in enabling them to address the needs of such a unique and
diverse population.<br />
<br />
In Palo Alto, the <a href="http://www.kehillah.org/" target="_blank">Kehillah High School</a>
provides its community, and students from even beyond its borders, a
unique Jewish educational experience. While providing the full Judaic
and General studies, it also provides the atmosphere, support systems
and loving support to shield its students from the high achievement
pressures of its external culture. <a href="http://www.kehillah.org/news/item/index.aspx?LinkId=260&ModuleId=60" target="_blank">Rabbi Darren Kleinberg</a>, Kehillah's head of school, speaks to the critical importance the school provides to Jewish students, and even non-Jewish <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgW-M4hxa3dDprawFRrkWy_oqOyKBsrZmMLbyowW-xscAHjFCPbMwPlKKHz2TqsjfV8fGcw3VY3KrdXVlEK299dMkN1PfKbUpMyXm9lQaIWeigtUAdwWmKV1LsGNtKFoUDdC-wuV_-JjSzt/s1600/2014-10-28+10.58.56.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgW-M4hxa3dDprawFRrkWy_oqOyKBsrZmMLbyowW-xscAHjFCPbMwPlKKHz2TqsjfV8fGcw3VY3KrdXVlEK299dMkN1PfKbUpMyXm9lQaIWeigtUAdwWmKV1LsGNtKFoUDdC-wuV_-JjSzt/s1600/2014-10-28+10.58.56.jpg" height="150" width="200" /></a>students, who need to escape the pressures teens in the Palo Alto feel to achieve and compete. In a community where the <a href="http://www.psnpaloalto.com/" target="_blank">city</a> addresses teen suicide and <a href="http://www.pamf.org/teen/life/stress/academicpressure.html" target="_blank">medical establishment </a>has
programs to address mindfulness, this Jewish high school strives to
care for the emotional and spiritual needs in a way that extends as far,
if not father, than its extensive curricular and extra-curricular
offerings. <a href="http://www.kehillah.org/news/item/index.aspx?LinkId=252&ModuleId=60" target="_blank">Marily Lerner</a>,
Kehillah's admission's director, provided me with a tour of the
school's facilities. The tour revealed that Kehillah definitely provides
its students with all the trappings of a Jewish independent school,
from a black box theater to a science lab (and access to great
facilities at the <a href="http://paloaltojcc.org/" target="_blank">JCC </a>across
the street). Beneath the surface, Marily provided me insight into the
ways that teachers and staff foster unique relationships with each
students that demonstrate the school's focus on their emotional well
being as much as their academic growth. She emphasized the importance of
the school wide, class and <a href="http://www.kehillah.org/student-life/school-trips/index.aspx" target="_blank">specialty retreats</a>,
the school provides to develop the culture of caring and support that
makes Kehillah particularly well suited to serve the needs of its
community.<br />
<h2>
Developing Skills:</h2>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2c05fgeSix8xmp_T48NccgtGFG1xcu9g5xfRiOqU1iF5LzHHF_7_xFfJjbl9Wq7FXl6Law4Kbvx10G5i0gikE35RGeRrR5hSTmaMP0i9KRek-kvgQWX0np3zQ7A63PWt8kEH3roWGaIeS/s1600/2014-10-27+17.27.37.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2c05fgeSix8xmp_T48NccgtGFG1xcu9g5xfRiOqU1iF5LzHHF_7_xFfJjbl9Wq7FXl6Law4Kbvx10G5i0gikE35RGeRrR5hSTmaMP0i9KRek-kvgQWX0np3zQ7A63PWt8kEH3roWGaIeS/s1600/2014-10-27+17.27.37.jpg" height="150" width="200" /></a>The <a href="http://www.edahcommunity.org/" target="_blank">Edah Community</a>
originally started in order to meet the need of its founders who
desired a rich Jewish learning experience that would be an ideal
complement to non-sectarian public and private schools. Most
importantly, these parents wanted a program that was easy for them as a
parents, yet not just child care for their kids. Edah provides a unique
after school experience, which blends Hebrew immersion with experiential
learning through a very intentional <a href="http://www.edahcommunity.org/#%21edahphilosophy/c6rl" target="_blank">approach and philosophy</a>.
While not all students participate every day, in the time these kids
join together with their highly skilled and talented teachers, such as
Oren Massey and Yael Aranoff, they engage in a unique blend of community
experiences, skills development, text study, ritual practice and
creative exploration of Judaism. I was especially impressed by the way
they seamlessly interwove project based learning and experiential
learning within their synagogue based environment and outdoor space,
while still staying true to their Hebrew immersion. Beyond the
children's experience, Edah recognizes that the families who participate
often do not affiliate or relate to structured approaches to Jewish
life. Edah truly becomes a community for these kids and families,
particularly through community programs and weekend retreats.<br />
<br />
<a href="http://www.roicommunity.org/users/brett-lockspeiser" target="_blank">Brett Lockspeiser</a> co-founded <a href="http://www.sefaria.org/" target="_blank">Sefaria</a>
as a mean to translate his passion for Jewish texts to the skills he
developed as a project leader and software engineer at Google and other
start-ups. Originally, Brett sought to create an open-sourced project to
gather the entire Jewish textual tradition into a new, digital form.
Now, Sefaria is focusing its efforts on finding unique ways for people,
especially educators, to utilize digital texts in dynamic and sharable
ways. Brett emphasizes the unique nature of this technological
enterprise that offers users of Jewish texts in Sefaria's technological
platform ways to provide feedback for new features and increasing
refinement. Brett would love to see others follow in their footsteps to
utilize technology, and the start-up mentality and process, to improve
people's use of text and their engagement in Judaism. In blending the
Bay Area's passion and even obsession for start ups with his passion for
sharing the tools for Jewish learning, Brett has created a new model
for taking the best of his general ecosystem and applying it to Jewish
life.<br />
<br />
At the <a href="http://www.thecjm.org/" target="_blank">CJM</a>,
families and children can develop their creative mindset and skills in
the interactive Zim Zoom space. This space, complete with a puppet
theater and awesome light board, also features a great pop up space
designed by artist Reenie Charriere, who even holds <a href="http://www.thecjm.org/programs/for-families/679-drop-in-art-making" target="_blank">Drop In Art Making sessions</a>.
Sitting in this space with Fraidy, I felt empowered by the ways the
walls, tables and chairs all implored me to create with others, blending
<i>hevrutah, </i>the Jewish traditional mode of learning,with the
process of creating art. Reenie has even provided journal books and
canvases for participants in the space to ask her questions, respond to
prompts and create collaborative art.<br />
This family focused interactive arts space aligns perfectly with a new exhibit just launched next to it called <a href="http://www.thecjm.org/on-view/currently/in-that-case-havruta-in-contemporary-art/about" target="_blank">"In that Case: Havrutah in Contemporary Art."</a> This exhibit currently features a dialogical arts installation by <a href="http://cjmvoices.blogspot.com/2014/10/lindsey-white-and-whats-in-that-case.html" target="_blank">Lindsey White </a>collaborating
with New York comedian, Ron Lynch, whose images are encased behind a
wall, but whose voice erupts into the halls of the museum and challenges
museum to take notice and interact with him trapped in this exhibit. In
these exhibits CJM profoundly aims to alter the experience of museum
going, by creating a dialogue between Jewish culture and experience.
They programming and curated exhibits provoke those who participate in
the museum's learning experiences to go beyond what it means to identify
with the materials as part of one's Jewish identity, but rather to
experience what it means to "be Jewish." Fraidy and her colleagues
aspire to and achieve in creating a Jewish learning space that must
foster the experience of Judaism and the Jewish people, without
prioritizing affinity and identification with a prescribed notion of
Jewishness, which is so essential within their San Fransisco locale.<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXH_oO0WXrbvDlLnmlaVVaXXD-KkK8ff76KfmriHaXZcI9RDjtrOkKVagovrHYDkzXYCtECucnmBU162PgDtj5Q1HwKDmOueosHnEad_FAc0hprwa0NNbHONPvCaRBi3GHLeQ6scCd1Awf/s1600/10.+GS2_9769.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXH_oO0WXrbvDlLnmlaVVaXXD-KkK8ff76KfmriHaXZcI9RDjtrOkKVagovrHYDkzXYCtECucnmBU162PgDtj5Q1HwKDmOueosHnEad_FAc0hprwa0NNbHONPvCaRBi3GHLeQ6scCd1Awf/s1600/10.+GS2_9769.jpg" height="133" width="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrUIdGQgBVZQuIev1xIa1KOTSSqROfR47j0Zu9EI0aTa00l9U-vXtirDRR_bX91O4_oTUUhuspqM8PCj3HoDEloXo25W6XbokkY4lKKJs9pgrFVvAek-FVlUUoUEZsYzxrMwj8eaJTvHIk/s1600/9.+GS2_9767.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrUIdGQgBVZQuIev1xIa1KOTSSqROfR47j0Zu9EI0aTa00l9U-vXtirDRR_bX91O4_oTUUhuspqM8PCj3HoDEloXo25W6XbokkY4lKKJs9pgrFVvAek-FVlUUoUEZsYzxrMwj8eaJTvHIk/s1600/9.+GS2_9767.jpg" height="133" width="200" /></a><br />
<h2>
Cohort Learning:</h2>
For a few years I have been working with Adam Pollack as he worked to cultivate and convene engagement professionals for the <a href="http://www.birthrightisrael.com/AfterTheTrip/Pages/NEXTwork.aspx" target="_blank">NextWork</a>
project. In San Fransisco, Adam is piloting new efforts to further
utilize cohort models to cultivate greater levels of performance,
leadership and connectivity amongst both professionals and lay leaders
serving birthright alumni and their friends in the bay area. Adam
appreciates the importance that the cohort model offers for peers to
learn, support and experiment with together.<br />
<br />
This model extends to the Jewish Learning Works efforts to create cohorts <a href="http://www.jewishlearningworks.org/for-adult-learners/embodied-jewish-learning" target="_blank">Embodied Jewish </a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkYidiGKqX7xJgcXm4GbXW8kRtQtZ2Vs1dmHT2N2vhaUXHnmmnhlaPLsP7d3qfeW8YavkY54yUDMcyTAygk2qwXpM4w-gzEgpJ1KlO_E6J6ZO55Avc-YjEInSsaZCVW6nO3ygCxclyIV2j/s1600/2014-10-29+12.10.25-1.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkYidiGKqX7xJgcXm4GbXW8kRtQtZ2Vs1dmHT2N2vhaUXHnmmnhlaPLsP7d3qfeW8YavkY54yUDMcyTAygk2qwXpM4w-gzEgpJ1KlO_E6J6ZO55Avc-YjEInSsaZCVW6nO3ygCxclyIV2j/s1600/2014-10-29+12.10.25-1.jpg" height="150" width="200" /></a><a href="http://www.jewishlearningworks.org/for-adult-learners/embodied-jewish-learning" target="_blank">Learning</a>,
which enable participants to support themselves in their Jewish
journey. David Waksberg, Jewish Learning Works' CEO, emphasizes that
their capacity to affect so many different organizational and
educational leaders, despite limited resources, derives from their
success in cultivating dynamic cohorts, especially in the areas of
special needs, <a href="http://www.jewishlearningworks.org/basis" target="_blank">Israel education</a>, <a href="http://www.jewishlearningworks.org/for-educators/teens" target="_blank">teen educators </a>and the <a href="http://www.jewishlearningworks.org/for-educators/integration-of-the-arts" target="_blank">integration of the arts</a>. The staff's capacity as connector and facilitators proves as important as their ability directly service their population.<br />
<br />
In Palo Alto, at Stanford University, a cohort of candidates in a revolutionary new doctoral concentration in <a href="https://ed.stanford.edu/academics/doctoral/edandjewishstudies" target="_blank">Jewish Studies and Education</a>, funded by the <a href="http://jimjosephfoundation.org/" target="_blank">Jim Joseph Foundation</a>, a Bay Area based major philanthropic foundation. This program, headed by <a href="https://ed.stanford.edu/faculty/aykelman" target="_blank">Ari Kelman</a>,
is paving the way for creative thinking in how scholarly research and
the practice of Jewish education can be bridged. I spent time touring
the beautiful Stanford campus with Matt Williams, a member of the cohort
and colleague from <a href="https://www.facebook.com/groups/jdsmedialab/" target="_blank">JEDLAB.</a> While Matt and I explored the various learning spaces that Stanford offers its many <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEilQwZc0_HXoYHYiMmIBJpS4aInH2xH7JuIqr8fopX9LpXcvKbBzjUEi8qLEVXL8adOkfcDmjFz-1mzq9JqT-ef3TSJvSfDA2Kn9Z2LLCyLXGP4nmbB0x7GD9o1uTdRn2rOCqAPlRew-0/s1600/2014-10-28+14.35.49.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEilQwZc0_HXoYHYiMmIBJpS4aInH2xH7JuIqr8fopX9LpXcvKbBzjUEi8qLEVXL8adOkfcDmjFz-1mzq9JqT-ef3TSJvSfDA2Kn9Z2LLCyLXGP4nmbB0x7GD9o1uTdRn2rOCqAPlRew-0/s1600/2014-10-28+14.35.49.jpg" height="150" width="200" /></a>students,
we discussed the big challenges facing the study of Jewish education,
and the ways his cohort of colleagues at Stanford are exploring the
field in unique and integrated ways. We discussed the ways that academia
and research could benefit from the grassroots network of educators
that have evolved in the digital era (shameless JEDLAB plug), and how
researchers could better utilize and communicate with those practicing
Jewish education. <br />
<br />
Through the tunnel beyond Berkley, I found myself in Contra Costa County, inthe quite town of Lafayette. <a href="http://www.temple-isaiah.org/" target="_blank">Temple Isaiah</a>,
a reform congregation, serves approximately 800 families. Many of these
families live within a very large geographic range, and Temple Isaiah
serves a critical convening space, especially for their kids. For these
kids, who often don't have contact with other Jewish kids in their own
schools, their community time is critical for their sense of Jewish
connection and peoplehood. I met with my fellow Pomegranate Prize
winner, <a href="http://www.temple-isaiah.org/about-us/our-staff-clergy/" target="_blank">Rabbi Nicki Greninger</a>,
who provided me a thorough exploration of how her program utilizes
different track offerings and cohort groupings to meet the needs of her
community. She provides her families choice in terms of days and times
to participate, and even different family learning options. This enables
her to provide these families a diverse range of opportunities for
their kids to learn and connect with others. Their learning experiences,
whether in Tefillah or in their core curriculum, utilize creativity,
different learning modalities and a heavy does of project based
learning. The students experience Hebrew through Movement and can
explore the thematic <a href="http://www.temple-isaiah.org/education/3-6-curriculum/" target="_blank">Jewish curriculum in a variety of modalities</a>, including a maker-style builder class, art, drama and gaming.<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcGjZmiQOixBumuh3OtpdIBdH2L7Qa6tNA-1Afkpl-IuZp0sqEW-4dBVbOtDfX-VeTt9tzZbkQUP2jsJTGbnC9A2WmE_P6gJ4vCIIo8Mo53wFzlJmG8JEMqaWNJnhttooxwUWdn8TgSupn/s1600/2014-10-29+16.15.32.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcGjZmiQOixBumuh3OtpdIBdH2L7Qa6tNA-1Afkpl-IuZp0sqEW-4dBVbOtDfX-VeTt9tzZbkQUP2jsJTGbnC9A2WmE_P6gJ4vCIIo8Mo53wFzlJmG8JEMqaWNJnhttooxwUWdn8TgSupn/s1600/2014-10-29+16.15.32.jpg" height="150" width="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgX2fQWk7uJ3IlhTi0NBP6YJMYWUSzdUbALcFrnjnGlD2rRtBxJ8lER7sGxzzMSbLDqhg8Sj-fQ8FcIc1O5Po5m19koaUXOiam_nrdT8pwhyphenhyphennW5HjP2V2bnn8YT6zE3eW-ov-C0bXwvhbk4/s1600/2014-10-29+16.15.43.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgX2fQWk7uJ3IlhTi0NBP6YJMYWUSzdUbALcFrnjnGlD2rRtBxJ8lER7sGxzzMSbLDqhg8Sj-fQ8FcIc1O5Po5m19koaUXOiam_nrdT8pwhyphenhyphennW5HjP2V2bnn8YT6zE3eW-ov-C0bXwvhbk4/s1600/2014-10-29+16.15.43.jpg" height="150" width="200" /></a></div>
<br />
<h2>
Open models:</h2>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyiJJxoBKCOFM6PawVqi-oQqgG9TYwXUB1G3c9RDB9HZJ16mVeMfPseLcz7AugZirrWL550LeYZFHxDpiaqa088sc9g4SYiF3xox7VeV1zqT6SMgcLsZJ30TfGoBk_z2gNSRozyl6AWMmJ/s1600/2014-10-28+10.43.48.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiyiJJxoBKCOFM6PawVqi-oQqgG9TYwXUB1G3c9RDB9HZJ16mVeMfPseLcz7AugZirrWL550LeYZFHxDpiaqa088sc9g4SYiF3xox7VeV1zqT6SMgcLsZJ30TfGoBk_z2gNSRozyl6AWMmJ/s1600/2014-10-28+10.43.48.jpg" height="150" width="200" /></a>When it comes to serving those with unique needs, <a href="http://www.bayareafc.org/" target="_blank">Bay Area Friendship Circle</a>
commits to caring for children, families and creating dynamic
opportunities to impact teens through service. My childhood friend,
Rabbi Ezzy Schusterman, and his wife, Nechama Levin-Schusterman, run the
Friendship Circle in Palo Alto, on the campus of Kehillah High School.
Being located within the high school gives them great access to
outstanding teens and a great space for their special programs. Like
their host, they too have a very open model for serving the population
that needs their program. Ezzy, in a similar fashion to Kehillah's head
of school, Darren Kleinberg, recognizes that many non-Jewish children
need their programs, and that they can best serve their larger community
by not creating boundaries based on one's religion. While Ezzy shares
that this approach does present challenges at times, he believes his
organization's mission to serve those in need depends on their ability
to prioritize serving those who need beyond what is most comfortable for
him. It was not surprising to me that both Darren and Ezzy both
espoused a similar belief in the practice of telling particular stories
to demonstrate the impact of their educational organizations. Whether it
is overstressed child, or a family who moves across the county with
their special needs child and father who is ill, Ezzy and Darren
eloquently tell their story. It is clear that that open approach also
enables them to be open to better understanding those they serve, and
better practiced at sharing how their mission translates into action.<br />
<br />
<h2>
Across the Bridge:</h2>
Over
the three days o my trip, I traveled over 200 miles, some by foot, most
by car, crossing many bridges that mark that Bay Area landscape. I
visited with ten inspiring Jewish educational leaders at nine different
locations. Reflecting on my experience has definitively provided me with
great thematic insights and contextual patterns to appreciate and
better understand this unique Jewish community. I truly feel I got a
sense of the space and culture walking through SF neighborhoods, such as
the Mission, Richmond, Union Square, Chinatown and driving around
Berkeley, Lafayette, Palo Alto and exploring AT&T Park, Stanford
University, and even eating at the three kosher establishments I could
find (<a href="http://www.shangrilavgrest.com/" target="_blank">Shangri La</a>, <a href="http://izzysbrooklynbagels.com/" target="_blank">Izzy's Brooklyn Bagels</a> and <a href="http://adka.org/sabra" target="_blank">Sabra</a>) in the area.<br />
<br />
I
feel blessed by the time each of the people I visited offered me, along
with their willingness to share with me and to explore the ideas and
frameworks of my inquiry. My primary objective for these site visits and
trip to Bay Area was to offer myself a unique experience I cannot get
sitting in my office, walking through halls of the synagogue I work in,
or even in my Los Angeles locale. Yet, as my inquiry deepened, and my
connections to colleagues deepened, I found myself wondering how
stepping out of my local and into a new environment can provide me
insight into the unique ways my organization, and others in my Los
Angeles Jewish ecosystem effectively achieve our goals. I think I, my
team at <a href="http://www.tbala.org/" target="_blank">Temple Beth Am</a>,
and my Los Angeles colleagues, can learn a great deal from our sister
organizations in the Bay Area. They rise to the challenge of their
unique population and attentively and directly address their needs,
primarily by going beyond traditionally defined objectives and methods
for Jewish engagement.<br />
<br />
I fully intend to continue my own efforst
to approach my work with the precision and creativity I found in so many
of the people I visited and the sites I explored. I want to strive to
better understand the needs of those I serve and develop open models to
best develop the skills they need within cohort models that best serve
their interest and likelihood for self-sustainability. While at
Stanford, Matt Williams and I wondered in the <a href="http://d.school/">d.school</a>,
Stanford's institute of design, where we took a self-guided tour
through this center of creativity, process and flow. We eavesdropped on a
corporate workshop, and talked with a staff person from the <a href="http://www.k12lab.org/" target="_blank">K-12 Lab</a>.
I would love my next visit to the Bay area to be with a colleague, or
even a group of educators to spend time at the d.school exploring how we
can utilize <a href="http://dschool.stanford.edu/use-our-methods/" target="_blank">design thinking </a>to best match our innovative efforts in Jewish education to the needs of our community through empathy and ideation.<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDNh47_Hd9QONjMUqUXOJSPhn2qV9J0qAaEMEyUIc8g_HitLBhsiCDGfMbouZyLb74xxrW8O4149_B0B_tpzBBQg3llo1zF7PDKhNa3hjsNtCJEbRkmd84UTVIvWnOP0DyxXYlz5eOrkz7/s1600/2014-10-28+13.54.24.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDNh47_Hd9QONjMUqUXOJSPhn2qV9J0qAaEMEyUIc8g_HitLBhsiCDGfMbouZyLb74xxrW8O4149_B0B_tpzBBQg3llo1zF7PDKhNa3hjsNtCJEbRkmd84UTVIvWnOP0DyxXYlz5eOrkz7/s1600/2014-10-28+13.54.24.jpg" height="150" width="200" /></a></div>
<br />
I
am very grateful to Fraidy Eber, Oren Massey, Darren Kleinberg, Ezzy
Schusterman, Matt Williams, Adam Pollack, Brett Lockspeiser, Yoshi
Fenton, David Waksberg and Nicki Grenninger for being such amazing and
open partners with me on this journey. I hope that my inquiry into the
Bay Area provided them an opportunity to reflect and explore their own
work in dialogue with an outsider to their community. There are so many
other people and sites that I did not get to explore, and colleagues
that the timing just did not work out, and I know that they understand
and appreciate how much I would love to explore with them in the future.
<br />
<br />
Thanks to the Pomegranate Prize, I am currently working to
identify the next city I will explore. I feel blessed to have these
opportunities, and I hope others will be inspired to take their own
journeys as well. Ultimately, I would love to have cohorts of educators
travel together to a different to experience what I was able to in just
three days. It would have been amazing to road trip around the bay are
with another colleague, or a group of colleagues, as having a hevrutah
would greatly enhance the experience.yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com1tag:blogger.com,1999:blog-5183174453030121551.post-59251262163891580702013-06-06T10:42:00.000-07:002013-06-06T11:28:39.771-07:00Networking the Unintentional Network: RAVSAK as a Case Study in Progress<style>
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<br />
<div class="normal">
Dr. Idana Goldberg and Rabbi Yechiel Hoffman
</div>
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<br /></div>
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Are there limitations to networked thinking? Can networked learning
be taught and learned? Rabbi Hayim Herrings's blog post last month on
eJewishphilanthropy , "<a href="http://ejewishphilanthropy.com/how-to-minimize-the-risk-of-network-un-weaving/"><span style="color: #1155cc;">How to Minimize the Risk of Network Un-Weaving</span></a>",
questions whether a relationship-based network approach to community building
and shared learning might be too antithetical to the hierarchical systems
embedded in much of our institutional structures. We believe the two are not
mutually exclusive. Schools are certainly places where institutional hierarchy
remains important in ensuring educational excellence and the fulfillment of
mission and vision, yet in our work we have found that formal and informal
networks as well as networked thinking provide tremendous opportunities for
shared learning and growth. </div>
<div class="normal">
<br /></div>
<div class="normal">
RAVSAK: the Jewish Community Day School Network offers an opportune
case study in the evolution of networks and networked thinking. Founded as a
grassroots network of Jewish community day school leaders, at a time when the
fax was the latest technology, we have nonetheless only recently begun to
recognize the implications of the word network and its centrality to how we
fulfill our mission.<i><span style="background: white; color: #222222; font-family: Calibri;"> </span></i>As each of us separately began to realize
the power of cultivating networks to satisfy our personal and professional
goals, we started to consider how this way of thinking could stimulate change
in the field of Jewish education. </div>
<div class="normal">
<br /></div>
<div class="normal">
Today, RAVSAK understands the need to embrace strategies and
tools to maximize the potential of our Jewish community day school network for
the broad cross-section of our 130 member schools and their own internal networks
of professionals, board members, students and stakeholders. Over the past year
we have been working with <span style="color: blue;"><a href="http://darimonline.org/services/boot-camps">Darim Online’s Social Media Boot Camp</a></span> for
Educators, a program generously funded by <span style="color: blue;"><a href="http://www.covenantfn.org/">The Covenant Foundation</a></span>, which has invested in
the development of many networked approaches across the field.</div>
<div class="normal">
<br /></div>
<div class="normal">
When we started with Darim, we thought it was all about finding
the right technology, but as we’ve worked with our internal team (made up of
committed professional staff and lay people) and our terrific coach, Lisa
Colton, we’ve realized that it’s actually about finding the right people and
building the right relationships, and only then figuring out what the right
technology might be to help these relationships thrive. As a network, RAVSAK is
in many ways an unintentional one. Its members share certain affiliations, yet
often have interacted primarily through the professionals in the RAVSAK office.
In our attempts to change the culture of our network from a hub and spokes
model of learning, we are promoting new ways to decentralize knowledge and
increase peer-peer learning and interactions, through the creation of a variety
of network sub-groups.</div>
<div class="normal">
<br /></div>
<div class="normal">
We understand that successful networks emanate from
relationships that inspire trust and are considering new ways to engender this
trust, by emphasizing common interests, pre-existing relationships and shared
needs. We know that learning stems from listening and we are beginning to
implement new ways to hear the conversations that are happening within our own
network and those that intersect with ours, as well as finding opportunities to
generate new conversations. Beyond just providing the technology for a network
conversation, we are experimenting with various approaches to designing and
facilitating the learning experience in the network. By engaging in an
intentional process of trial and error, we can measure the effectiveness of
different tools, platforms and facilitative strategies. By training and
supporting a network facilitator, we can simultaneously design the network,
deepen relationships and cultivate a network culture of reflection amongst the
network’s members.</div>
<div class="normal">
<br /></div>
<div class="normal">
Critical to this culture shift’s success within our network is
to shift attention from the network as a product, and focus on cultivating the
individuals who build these relationships and think deeply about how networks
work – the network weavers. That’s why RAVSAK recently brought Yechiel Hoffman
on board to work with us on transforming our unintentional network into an
intentional one. Together, we hope to elevate RAVSAK's network engagement by
understanding the nature of the network's member's needs and positioning within
the network.<span style="mso-spacerun: yes;"> </span>We are working
together and with our members to create a model that reflects RAVSAK's<a href="http://h/"><span style="color: black; text-decoration: none; text-underline: none;"> </span></a><a href="http://h/"><span style="color: #1155cc;">strategic
plan</span></a>, and embodies and inspires the values and learning goals of the
network’s participants. We need to recruit, train and coach the network
facilitators to support Ravsak's networks and become part a new cohort of
network weavers impacting our field.</div>
<div class="normal">
<br /></div>
<div class="normal">
Eventually, we may not need individual network weavers woven
into our institutions and networks. Eventually, every Jewish educator, communal
professional, board member and Rabbi will naturally gravitate to fostering,
nurturing and facilitating those in their networks to connect, grow and
collaborate. But as referenced in the Rabbi Herring's<a href="http://ejewishphilanthropy.com/how-to-minimize-the-risk-of-network-un-weaving/"><span style="color: black; text-decoration: none; text-underline: none;"> </span></a><a href="http://ejewishphilanthropy.com/how-to-minimize-the-risk-of-network-un-weaving/"><span style="color: #1155cc;">blog post</span></a>, until institutions embrace networks
and systems thinking, we depend on those who gravitate personally and
professionally to this mode of thinking and behaving.</div>
<div class="normal">
<br /></div>
<div class="normal">
At this moment when technology has created disruptive
opportunities for decentralized systems and shared learning, questions like
Rabbi Herring’s are important opportunities for interrogating what formal and
informal networks offer to Jewish organizations, the field of Jewish education
and our work as Jewish professionals. We have found the theoretical and
historical frameworks underlying network theory as well as the demonstrated
learning and growth that comes from utilizing and activating natural and
designed networks to be valuable in our own work. Rabbi Herring may be accurate
in determining that many organizations rely on vertical hierarchies operating
under command and control, and are more activity driven than mission driven. We
believe the horizontal platform model of networks, oriented around influence
rather than power, is the very reason we need networks and networks weavers in
our system. We should not be afraid that new models demand a shift from old
paradigms, but rather explore how these new models prepare us for the
inevitable new paradigms. The question becomes less how we un-weave our
networks, but how we cultivate a field in which learning through networks
becomes commonplace and as essential to leadership as any other skill.</div>
<div class="normal">
<br /></div>
<div class="normal">
Dr. Idana Goldberg, is the Associate Executive Director at RAVSAK
</div>
<div class="normal">
<a href="mailto:idana@ravsak.org">idana@ravsak.org</a></div>
<div class="normal">
<br /></div>
<div class="normal">
<br /></div>
<div class="normal">
Rabbi Yechiel Hoffman, is an Educator, Nonprofit Leader and
Community Organizer, who is working as a consultant to RAVSAK on their
network-weaving efforts. </div>
<div class="normal">
<a href="mailto:yechielhoffman1@gmail.com">yechielhoffman1@gmail.com</a></div>
<br />
<br />
<i>This post also appears on <a href="http://darimonline.org/blog" target="_blank">JewPoint</a> the <a href="http://darimonline.org/" target="_blank">Darim Online</a> Blog:</i><br />
<div>
<i><a href="http://darimonline.org/blog/networking-unintentional-network-ravsak-case-study-progress" target="_blank">http://darimonline.org/blog/<wbr></wbr>networking-unintentional-<wbr></wbr>network-ravsak-case-study-<wbr></wbr>progress</a></i></div>
<div>
<br /></div>
yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com1tag:blogger.com,1999:blog-5183174453030121551.post-58815348471470740422013-05-20T07:19:00.000-07:002013-05-20T07:56:24.098-07:00Networks That Learn<span style="font-size: large;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-weight: normal;"></span></span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-weight: normal;">Since I first started this blog a little over two years ago I have focused on issues related to Jewish education in particular and education in general. My role in the field has shifted my vantage point, and my study towards an <a href="http://www.cps.neu.edu/degree-programs/graduate/doctoral/education/doctor-jewish-education-leadership.php" target="_blank">Ed.</a><a href="http://www.cps.neu.edu/degree-programs/graduate/doctoral/education/doctor-jewish-education-leadership.php" target="_blank">D through Northeastern University</a> has provided me new tools and knowledge to think about my vision for education and the field of Jewish education as whole. I am deeply invested in cultivating a systems approach to Jewish education that will enable a design and experimental approach to transforming our field, primarily through a flattened approach to utilizing networks for conversation, collaboration and change. This is present in my doctoral research, my professional work as a consultant and soon to be employee of a <a href="http://www.tbala.org/" target="_blank">Conservative congregation</a> as the Director of Youth Learning and Engagement, and in my informal efforts to develop <a href="https://www.facebook.com/groups/jdsmedialab" target="_blank">Jed Lab</a> with members of my professional learning network. </span></span></span><br />
<br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-weight: normal;"></span><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;">Back when I worked in the </b><span style="font-weight: normal;">entertainment industry, I only through of the word network as a verb, as in "I went to the showcase to network." Ever since I immersed myself in the world of Jewish education have I started to appreciate that network is really a noun, a structure of relationships bound in three dimensions by time, space and purpose. I think the reason I have been drawn to <a href="http://www.jarche.com/2011/12/network-thinking/" target="_blank">network thinking</a> and <a href="http://www.jarche.com/category/networkedlearning/" target="_blank">networked learning</a> likely because I intuitively seek out relational learning experiences, and I was an early adopter to using technology to discover and develop relationships (I met my wife in an AOL chat room in 1997).</span></span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-weight: normal;">As an educator, I have always been more interested in the process of learning that in discovering the best way to manage a classroom. For me, networks provide another structure and theoretical framework to understand how learning truly occurs. My work in the classroom as a teacher at <a href="http://www.milkenschool.org/" target="_blank">Milken Community High School</a>, as a volunteer for <a href="http://www.limmudla.org/" target="_blank">LimmudLA</a> and as a Jewish nonprofit professional, I always emphasized relationships and experiences as a the primary ways to foster learning, growth and transformation. This occurs informally and formally for my students, my volunteers, my program participants and my colleagues. As I became more aware and practiced with networks, I have become more intentional and strategic in designing and facilitating dynamic network conversations and collaborations.</span><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></span></span><br />
<br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Watch this great <a href="http://www.youtube.com/watch?feature=player_embedded&v=fq44gFuFi2k" target="_blank">Tedx presentation</a> by <a href="http://markturrell.wordpress.com/2013/02/13/network-thinking-tedxberlin-talk/" target="_blank">Mark Turrell</a>, where he provides an excellent overview of the elements of Network Thinking:</span></span></span><br />
<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></span></span>
<br />
<div class="separator" style="clear: both; text-align: center;">
<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/fq44gFuFi2k?feature=player_embedded' frameborder='0'></iframe></span></span></div>
<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Exploring networks creates a great opportunity for learning about what formal and informal networks mean to Jewish organizations, the field of Jewish communal service and education and our work as Jewish professionals. It is critical to understand the background behind frameworks for networks, and the learning and growth that comes from utilizing and activating natural and designed networks. <a href="http://ejewishphilanthropy.com/how-to-minimize-the-risk-of-network-un-weaving/" target="_blank">Rabbi Hayim Herring posited</a> that too many organizations rely on vertical hierarchies, operating under command and control leadership models, and are more activity driven than mission driven. I believe the horizontal orientation of network models emphasizes influence rather than power. For this very reason we need networks and networks facilitators to offer flattened relationship building and influence into a system where vertical structures create a great deal of repetition, competition and <a href="http://www.policyarchive.org/handle/10207/bitstreams/10077.pdf%E2%80%8E" target="_blank">silos</a>. We should not be afraid that new models demand a shift from old paradigms, but rather how these new models prepare us for the <a href="http://phoenix.natenet.org/wp-content/uploads/2012/12/Reinventing-Jewish-Education-for-the-21st-Century.pdf" target="_blank">inevitable new paradigms as explored by Jonathon Woocher.</a></span></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">While we develop a common language for network thinking and weaving, we must understand that common terminology, such as "network weaving" and "network weavers" originated from a single author,</span><a href="http://www.networkweaver.com/?page_id=18" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">June Holley</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, who coined the term. Her efforts culminated in a</span><a href="http://www.networkweaver.com/?page_id=59" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">book</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> used to support her ideas that individuals within a network can “knit the net” in “connecting those individuals and clusters who can collaborate or assist one another in some way.” While "weaving" may not be the perfect metaphor for this activity, June Holley and others such as</span><a href="http://www.bethkanter.org/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">Beth Kanter</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, have elevated the conversation of the role of networks, and the opportunity to use technology, including social media, to do so. Their work stands on the shoulders of great thinkers like</span><a href="http://www.drkaren.us/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">Karen Stephenson</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, who provided the frameworks, conceptions and models to understand, utilize networks and evaluate our application of networks. I hope to explore new metaphors for network engagement that emphasize the relational process of network engagement, rather the structural elements of networks.</span></b><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></b></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">My investment in networks began with connections fostered through shared purpose and interest. At the <a href="http://www.deletalumni.org/" target="_blank">DeleT </a></span><a href="http://www.deletalumni.org/" target="_blank">Alumni Network</a> in 2009 in Los Angeles I recognized the bound teacher network of individuals trained through a common framework and with common language. We shared interests, passion and a desire for change in the field of education. We established meaningful relationships during our short period of time together at the conference, but developed a structure for engaging in collaborative research, advocacy and peer support.</b></span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;">Over the last four years, my engagement in the DeLeT Alumni network has provided me with a collegial support system as I have transition between jobs, assumed leadership positions. I have amplified my network engagement through opportunities the DAN has provided to go to three of the four of the North American Jewish Day School conferences, the first two as a DAN leader representative, and the last one as part of a group of 40 teacher leaders. In 2010, we collaborated with the Pardes Educator Alumni network for a <a href="http://www.deletalumni.org/index.php/conferences/2010-baltimore-conference/conference-overview" target="_blank">joint conference</a>. These were not just opportunities to be exposed to new ideas, content areas or professional development, but ripe opportunities to take advantage of developing meaningful relationships and established new conversations about the field of Jewish education and our work in it.</b><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></b></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">For the most part, network weaving occurs informally, through people self-taught and self-motivated to foster relationships that bind and activate those who find commonality through ideas, purpose and action. For these people, and the institutions that are now finding roles internally to support them, their efforts go beyond simply enhancing the social links between members of their networks. Network weaving operates within a theoretical framework for structurally understanding that our field is recently adopting. Network thinking fights against the nature of isolated programs as silos, but understands our system structurally as a complex and layered set of individuals and organizations linked spatially and temporally across mission, geography and programming.</span></b><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></b></span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">What network weavers offer institutions, whether they be schools, synagogues or communal agencies, is a new way of thinking about activating individuals to collaborate and create in innovative and dynamic ways. This has been achieved in the field of social justice by community organizers, emblematic in the synagogue world by the</span><a href="http://urj.org/justcongregations/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">URJ's Just Congregations</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">. In the field of Jewish Education, several network organizations, including Hillel, YU and the Jewish Education </span></b><span style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: small;">P</span></span></span><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">roject have hired professional staff to engage in network weaving as key element to their overall strategy of engagement.</span></b></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">As I continue to immerse myself in developing my own professional learning networks, and to study networks in my academic work, I am thrilled to see the evolution of the conversation about the impact network thinking and behavior is having on our field. Many educational schools and organizations have worked with leaders in the field, like</span><a href="http://darimonline.org/%E2%80%8E" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">Darim Online</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">,<b> </b>to understand how to re-imagine their institutional systems and embrace social media technology to address their network functions. Many<b> </b>organizations have invested in personnel and resources to further efforts to internally and externally weave networks within their institutions, member networks and the field as a whole. These include varied organizations with a range of strategic visions and models, including academic institutions, like Yeshiva University's</span><a href="http://yu20.org/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">YU 2.0 program</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, network organizations, like the</span><a href="http://www.thejewisheducationproject.org/%E2%80%8E" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">Jewish Education Project</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, foundations, like Avi Chai and their new</span><a href="http://ejewishphilanthropy.com/launching-hareshet-at-avi-chai-pilot-program-in-jewish-network-weaving/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">HaReshet</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> program and engagement programs, like Birthright Next's</span><a href="http://www.birthrightisrael.com/AfterTheTrip/Pages/NEXTwork.aspx" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">NEXTwork</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> initiative<b>.</b></span></b></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">I am now working with <a href="http://www.ravsak.org/" target="_blank">Ravsak</a>,<b> </b>who first exposed me to the power of networks through their extensive programs for the network of Jewish community day schools. Together, we hope to design a strategic and intentional model for engaging the network of<b> </b>educational leaders within Ravsak's network of member schools<span style="font-size: small;"><b>. </b></span></span></b><span style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: small;"><span style="font-size: small;">This will entail <span style="font-size: small;">t<span style="font-size: small;">ra<span style="font-size: small;">inin<span style="font-size: small;">g, developing and coaching</span></span></span></span></span></span></span></span></span></span> network facilitators who will be as effective in fostering network learning as the great Jewish educators are in foster<span style="font-size: small;">ing learning in classrooms, camps and other settings.</span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">For my doctoral researc<span style="font-size: small;">h, I am<span style="font-size: small;"> </span></span>exploring <i>how organizations can facilitate organizational learning to cultivate network relationships amongst individuals and groups</i>. I will create a case study, which I hope will be a valuable resource to our field by addressing: (1) <i>What learning activities, on individual and group levels, facilitate and promote the sharing and interpretation of knowledge within networks?</i> (2) <i>How do individuals engaged in networked learning further their individual learning and collaborate to act upon shared understandings?</i><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"> </b></span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;">As a professional passionate about the field of Jewish education and communal service, I want to</b><span style="font-weight: normal;"> <span style="font-size: small;">address</span></span><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;">:</b><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span></b></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">1. How will we invest in a paradigm shift of thinking? This requires identifying and allocating the proper resources to do so, and to understand our network and field of education as a system? We need to invest the resources in understanding our network and field of education as a system. We need to use use </span><a href="http://www.createadvantage.com/glossary/systems-thinking-tools" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">tools</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, such as </span><a href="http://www.pegasuscom.com/cld.html" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">causal loop diagrams</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> and </span><a href="http://www.mindtools.com/pages/article/newTMC_04.htm" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">systems diagrams</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, to understand the interactive elements of our systems, and the causal relationships that reveal how one variable within the system affects another. These systems thinking tools, like causal diagrams, allows us to understand how change in one part of our system (such as </span><a href="http://www.peje.org/index.php/knowledge-a-resources/affordabilitycenter" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">pricing for Jewish day schools</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">) affects the whole system. This requires identifying the appropriate</span><a href="http://www.systemswiki.org/index.php?title=Systems_Archetypes" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">system archetype</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> that reflects the narrative and templates for our field and networks. Each </span><a href="http://www.iseesystems.com/Online_Training/course/module6/6-02-0-0-what.htm" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">archetype</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> provides its own “theme, storyline, patterns of behavior over time, structure, mental models and effective interventions,” allowing us to understand and diagram our system appropriately. This will enable us to see whether the bureaucratic organizational structures so familiar to our Jewish organizations truly reflect </span></b><span style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">the needs of our organizations, networks and wider field. See the <a href="http://www.youtube.com/watch?feature=player_embedded&v=lhbLNBqhQkc" target="_blank">video below</a> for a visual desc<span style="font-size: small;">ription of systems mapping.</span></span></span></span></span><br />
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<tr><td style="text-align: center;"><a href="https://lh6.googleusercontent.com/0zRCa0wiDeHIRIzU5tM7k9qCV6j1MGgQvCH3JojDdotqXKlEF8rw-jPo-sAt5jxSsshJbLIDXqpmqBPClnGRkOpwNG5XAw6y5lYSLPlKHIV95yvsoWEXRvy2" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="224px;" src="https://lh6.googleusercontent.com/0zRCa0wiDeHIRIzU5tM7k9qCV6j1MGgQvCH3JojDdotqXKlEF8rw-jPo-sAt5jxSsshJbLIDXqpmqBPClnGRkOpwNG5XAw6y5lYSLPlKHIV95yvsoWEXRvy2" width="225px;" /></a></td></tr>
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<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">2. Will we invest in understanding</span><a href="http://www.oecd.org/sti/inno/41858618.pdf" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">network theory</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> and its applications, using</span><a href="http://www.surveymonkey.com/s.asp?u=615421963575" style="text-decoration: none;"><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;"> survey tools</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> to study our organizations? Do we want to run the risk of these very influential frameworks and models being integrated as mere</span><a href="https://charityvillage.com/Content.aspx?topic=Do_you_speak_nonprofit_A_primer_on_sector_buzzwords_and_jargon" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">buzz words</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">? Will we cultivate a new model of leadership to reflects the power of</span><a href="http://theskooloflife.com/wordpress/how-to-become-a-connector-and-leverage-the-hell-out-of-your-network/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">connectors</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">, in</span><a href="http://www.gladwell.com/%E2%80%8E" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">Gladwell</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> terminology, so that network weavers are developed and trained? If we want network weavers to fully appreciate their impact on the system and reflect the mission of the organizations they represent, then we need to cultivate network leaders that are not simply self-taught or those that happen to be present on social media. This means not just expecting that anyone within a network can facilitate a network's learning and activation. We need to design ways to train, coach and support our best connectors in mastering their skills and integrating into our most complex networks.</span></b></span></span></div>
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<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">3. Are we willing rethink paradigms of leadership, where relationships of influence are as important as centers of power? While change may be slow to many Jewish institutions, the shift to network thinking provides a window into the ways technology and</span><a href="http://www.baldrige.com/tag/process-thinking/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">process thinking</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> have altered the landscape of the world in general, and the Jewish world particularly. The advent of the Digital Age has transformed how people gather information, communicate with others and access power, so as to empower the many, rather than limit control to the few. We need network weavers to continue to connect people to others, but also to support the process of activating those with new passions for exploring this new found access, communication and knowledge.</span></b></span></span></div>
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<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">4. Are we ready to embrace network weaving as not just a means to fostering social relationships, but as a new mode of education and learning? Network weavers serve at their best when they are facilitators of</span><a href="http://www.knowledgenetworklearning.net/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">network learning</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">. This requires rich knowledge of</span><a href="http://infed.org/mobi/learning-in-organizations-theory-and-practice/" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">organizational learning theory and practices</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">. Through</span><a href="http://cc.scu.edu.cn/G2S/eWebEditor/uploadfile/20121216012228531.pdf" style="text-decoration: none;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> </span><span style="background-color: transparent; color: #1155cc; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: underline; vertical-align: baseline; white-space: pre-wrap;">organizational networked learning</span></a><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"> models, weavers enable organization's members who have gathered and interpreted knowledge and to share that understanding with others. A network weaver connects, activates and facilitates groups of individuals and organizations to coordinate, align and collaborate to create new models of engagement.</span></b></span></span><br />
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<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">Let's start by building relationships. </span></b><span style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: small;">I<span style="font-size: small;">n the near future, I hope to <span style="font-size: small;">write about the connection<span style="font-size: small;">s be<span style="font-size: small;">tween <a href="http://www.myjewishlearning.com/blog/members-of-the-scribe/2013/04/30/relational-judaism-for-the-21st-century/" target="_blank">Ron Wolfson's Relation</a><span style="font-size: small;"><a href="http://www.myjewishlearning.com/blog/members-of-the-scribe/2013/04/30/relational-judaism-for-the-21st-century/" target="_blank">al Judaism</a> approach and <span style="font-size: small;">Networks.</span></span></span></span></span></span></span></span></span></span></span><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"></span></b><br />
<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></b></span></span>
<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">So if you made it through this whole post, and we don't know each other. Let</span></b><span style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><span style="font-size: small;">'s connect<span style="font-size: small;">, and expand our networks and learn together. </span></span></span></span><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;"><br /></span></b></span></span></div>
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<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><b id="docs-internal-guid-4efeaf99-9f85-c234-5cf0-0e38fc7a20a9" style="font-weight: normal;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: normal; text-decoration: none; vertical-align: baseline; white-space: pre-wrap;">For more on networks in the Jewish sector, watch <a href="http://youtu.be/PEmJxqenhq0?t=53m8s" target="_blank">Dr. James Fowler's presentation</a> <b>from</b> the 2013 Jewish Funders Newtork Conference:</span></b></span></span></div>
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</b></span></span>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-32873891797085552112013-05-13T21:51:00.001-07:002013-05-13T21:51:28.381-07:00Leadership & Revelation at SinaiI write this blog on erev Shavuot 2013. This year I am teaching at <a href="http://www.tbala.org/" target="_blank">Temple Beth Am</a> during <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Shavuot/In_the_Community/Nighttime_Learning.shtml" target="_blank">Tikkun Leil Shavuot</a>, which will soon be my new place of employment. This year I chose to explore models of decentralized leadership in Jewish history.<br />
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<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="http://www.tbala.org/page.cfm?p=2047" imageanchor="1" style="margin-left: auto; margin-right: auto;" target="_blank"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEizezDzRg8GzmVwEByyqITNUPFhyphenhyphenojXiGec8IzFcUe-ngSrsEe1FByZe77ccMdrEu7z9dIm2OLYMEQua6icL6P28hTMvL67GlH2NfuxYd_dqOCJtPaVf3fg4PWqavD-ZrR9yQ0mJLUTYKtc/s320/Shavuot_2013-3.jpg" width="248" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><a href="http://www.tbala.org/page.cfm?p=2047" target="_blank">Temple Beth Am Shavuot 2013</a></td><td class="tr-caption" style="text-align: center;"><a href="http://www.tbala.org/page.cfm?p=2047" target="_blank"><br /></a></td></tr>
</tbody></table>
I am curious about leadership models in Judaism. Throughout Jewish history, the Israelites/Jews seem to swing between centralized models of leadership (Kings and Priests) and distributed models (Rabbis). I have always been fascinated by the model of Mosaic leadership, as Moshe seems to model both centralized and distributed leadership models throughout his leadership of the Israelites in and out of Egypt and through the desert. <a href="http://www.ericabrown.com/" target="_blank">Erica Brown</a> explores Moshe's leadership in the dessert in her new book "<a href="http://www.amazon.com/Leadership-Wilderness-Erica-Brown/dp/B00CIZ2QOI" target="_blank">Leadership in the Wilderness</a>", where she focuses on authority and anarchy in the book of Numbers. I am curious about the experience of Sinai.<br />
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So why not start with Moshe at his greatest leadership achievement: The Revelation at Sinai. Does <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Shavuot/Themes_and_Theology/Denominations_on_Revelation.shtml" target="_blank">Revelation</a> occur through a process of centralized leadership or distributed leadership? Does it matter?<br />
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<b>1. Yitro</b><br />
The narrative of Revelation doesn't begin with the <a href="http://www.imdb.com/title/tt0049833/%E2%80%8E" target="_blank">10 Commandments</a>. Rather, with a non-Israelite who was not even present for the Revelation. <a href="http://en.wikipedia.org/wiki/Jethro_%28Bible%29" target="_blank">Yitro</a>.<br />
<a href="http://www.mechon-mamre.org/p/pt/pt0218.htm" target="_blank"><br /></a>
<a href="http://www.mechon-mamre.org/p/pt/pt0218.htm" target="_blank">Chapter 18 of Shmot/Exodus</a> begins with Yitro arriving at the Israelite camp, at the mountain of God. He is immediately idetnfiied as a person of authority and leadership, a "priest of Midian". After Moshe welcomes his father-in-law graciously, along with his brother Aaron and all the elders (a leadership pow wow), Moshe goes back to work "judging" the people. Upon observing his son-in-law's exhausting day and night leading the people, he asks:<br />
<blockquote class="tr_bq">
'What is this thing that you are doing to the people? Why do you sit by yourself alone, and all the people stand around you from morning
until evening?' (Exodus, 18:14)</blockquote>
Moshe responds that he is doing his job. he tells them, "When the people come to ME to inquire about God, or matters between man and man, I tell them what I know to be the laws."<br />
<br />
Yitro finds this model of leadership very unsatisfactory:<br />
<blockquote class="tr_bq">
'The thing that you do is not good. <a href="http://www.blogger.com/null" name="an_exo:18:18"></a>You will surely wear away, both you, and this people that is with you;
for the thing is too heavy for you; thou art not able to perform it yourself alone.'</blockquote>
Yitro addresses both the needs of the leader and the people in criticizing this centralized model of leadership.<br />
<br />
He suggests an alternative model, shifting Moshe's role to facilitator, educator and ultimate judge, while identifying which men of the people the leadership should be distributed to: <br />
<blockquote class="tr_bq">
Be there for the people
before God, and you bring the causes unto God. <a href="http://www.blogger.com/null" name="an_exo:18:20"></a>And you should teach them the statutes and the laws, and shalt show them
the way wherein they must walk, and the work that they must do. Moreover
thou shalt provide out of all the people able men, that fear God,
men of truth, hating unjust gain; and place such over them, to be rulers
of thousands, rulers of hundreds, rulers of fifties, and rulers of
tens. And let them judge the people at all
seasons; and it shall be, that every great matter they shall bring to, but every small matter they shall judge themselves; so shall they
make it easier for you and bear the burden with you. <a href="http://www.blogger.com/null" name="an_exo:18:23">23</a> If you should do this thing, and God command you to do so, then you shalt be
able to endure, and all this people also shall go to their place in
peace.' </blockquote>
Yitro, through his great wisdom of experience, provides a model that addresses his concern for his son-in-law's well being, as well as that of the people. His model primary objective is not change the nature of the judgement, but to provide a systematic design for shifting the burden of leadership from one central figure to be dispersed amongst other able people. Moshe's leadership is still primary, but the burden is shared.<br />
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Moshe, acting as a good leader, listen to his father-in-law's advice and implements the model. Yitro, his working being done, and his wisdom shared, departs and goes back to his home, never to be heard from again.<br />
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2. Rashi vs. the Ramban<br />
The medieval commentators, <a href="http://en.wikipedia.org/wiki/Rashi%E2%80%8E" target="_blank">Rashi</a> and <a href="http://en.wikipedia.org/wiki/Ramban%E2%80%8E" target="_blank">Ramban</a> present fundamentally different understandings of how to read and interpret biblical text. Their differences are not only rooted in their different approaches to how to analyze and interpret the text, but even a theological difference. This Yitro narrative provides a critical point of contention for them.<br />
<br />
In his <a href="http://www.tanach.org/shmot/yitro/yitros2.htm" target="_blank">brilliant expose of the Yitro narrative</a>, <a href="http://www.torahinmotion.org/users/rabbi-menachem-leibtag%E2%80%8E" target="_blank">Menachem Liebtag</a> explains that this moment in the text is a shift from narrative to instruction. He argues that:<br />
<blockquote class="tr_bq">
we posit that to enhance our appreciation of Chumash, we must study not
only the mitzvot, but also the manner of their presentation. This
requires that we consistently pay attention to the 'structure' of the
'parshiot' in Chumash, as well as to their content.
</blockquote>
There is a considerable question about where the text adjust chronological progression of the narrative in order to support the communication of the mitzvot (commandments for connectedness). This is often referred to as popularly known as "ein mukdam u'm'uchar ba'Torah" (there is no chronological order in the Torah).<br />
<br />
Leibtag explains the different positions of Rashi and Ramban:<br />
<blockquote class="tr_bq">
Rashi, together with many other commentators (and numerous Midrashim),
consistently holds that "ein mukdam u'm'uchar," while Ramban, amongst
others, consistently argues that "yaish mukdam u'm'uchar," i.e. Chumash <b>does</b> follow chronological order. </blockquote>
<blockquote class="tr_bq">
However, Rashi's opinion, "ein mukdam u'm'uchar," should not be
understood as some 'wildcard' answer that allows one to totally
disregard the order in which Chumash is written. Rashi holds that the
mitzvot in Chumash are organized by <b>topic</b>, i.e. thematically, and
not necessarily in the actual chronological order in which God gave
them to Moshe Rabbeinu. Therefore, whenever 'thematically convenient,'
we find that Rashi will freely 'move' parshiot around. </blockquote>
<blockquote class="tr_bq">
Ramban argues time and time again that unless there is 'clear cut' proof
that a certain parshia is out of order, one must always assume that the
events as well as the mitzvot in Chumash are recorded in the same order
as they occurred. For example, the commandment to build the Mishkan was
given <b>before</b> "chet ha'egel" <b>despite</b> its thematic connection to that event! (<a href="http://www.tanach.org/shmot/yitro/text21.htm" target="text">See Ramban.</a> </blockquote>
<blockquote class="tr_bq">
Even though this controversy of "mukdam u'm'uchar" relates primarily to
'parshiot' dealing with mitzvot, there are even instances when this
controversy relates to the narrative itself. </blockquote>
Yitro's arrival to the camp, and his role in transforming Moshe's leadership model, presents a prime case of confusion about chronological order. For how could Moshe be sitting in judgement about God's laws prior to having received them through the process of Revelation.<br />
<br />
Three possibilities imerge.<br />
<ol>
<li>Ibn Ezra: Yitro's transformation of Moshe's leadership took place <b>after</b> Revelation (there is no chronological order in the Torah)</li>
<li>Ramban: Yitro's transformation of Moshe's leadership took place <b>before</b> Revelation (arguing that without conclusive proof, the entire narrative took place when it is written</li>
<li>Rashi: Yitro arrive <b>before</b> Revelation, stuck around for the fireworks, and then after Moshe returned with the second set of tablets transformed Moshe's model of leadership. </li>
</ol>
Leibtag points out that these medival commentators follow a progression of logic when a narrative appears to be 'out of order,'. We can either:
<br />
<blockquote class="tr_bq">
<ul><b><span style="color: #565f86;">1)</span></b> Attempt to keep the chronological order, then deal with each problematic detail individually.
<br /><b><span style="color: #565f86;">2)</span></b> Keep the chronological order up
until the first detail that is problematic. At that point, explain why
the narrative records details that happen later.
<br /><b><span style="color: #565f86;">3)</span></b> Change the chronological order,
and then explain the thematic reason why the Torah places the 'parshia'
in this specific location.
</ul>
</blockquote>
So why does this matter.<br />
<br />
3. Preparing for Sinai.<br />
In <a href="http://www.sacred-texts.com/bib/jps/exo019.htm" target="_blank">Chapter 19 of Shemot/Exodus</a>, God, Moshe and the Israelites proceed through a process of creating a convental agreement that results in God's Revelation, but only after a precise process of preparation and boundary setting. Many people presume this process presents a model of unilateral decision making by Moshe on God's behalf, however upon a close reading of the text, it is clearly anything but. Rather, the chapter presents a model of collaborative decision making in which God, through God's agent, Moshe, engages in a back and forth with the Israelites to affirm their agreement first to become <i>"You shall be my own treasure, from among all people; for all the earth is Mine; <a href="http://www.blogger.com/null" name="an_exo:19:6"></a>and you shall be to Me a kingdom of priests, and a holy nation.", </i>but only if the Israelites agree to<i> "listen unto My voice indeed, and guard My covenant." (Exodus 19:5-6) </i><br />
<br />
I find these two verses to be the keys to understanding the relationship between God and the People of Israel (for all eternity) and our very mission as a Jewish people. Upon the Israelites acceptance of thi primary covenantal directive, God offers to, "'I will come down to you in a thick cloud, so that the people may hear when I speak with you, and may also believe you forever." (Exodus 19:9)<br />
<br />
From this we see a slight alteration from what most people expectations of God's intentions for Revelation. This verse clearly paints God's intentions for Revelation as not an event for the people to become connected with God, but rather to validate Moshe's leadership. The people will hear God speak TO Moshe, so that they will believe Moshe forever.<br />
<i> </i><br />
This text provides the basis for <a href="http://www.tanach.org/%E2%80%8E" target="_blank">Menachem Leibtag</a> brilliant commentary on the <a href="http://www.tanach.org/shmot/yitro/yitros1.htm" target="_blank">Revelation at Sinai</a>.<br /> Leibtag recognizes that :<br />
<blockquote class="tr_bq">
It appears from this pasuk (verse) that God plans to use Moshe Rabbeinu as an
intermediary to convey His laws to Bnei Yisrael, consistent with Moshe's
role as liaison until this time. Nonetheless, God insists that the
people 'overhear' His communion with Moshe, so that they truly believe
that these laws originate from God, not Moshe.
</blockquote>
Why? Leibtag finds a hint in that the after Moshe reports God's intentions to the people, it does not continue with the people's agreement and Moshe reporting back to God, but rather, "And the LORD said unto Moses: 'Go unto the people, and sanctify them
to-day and to-morrow, and let them wash their garments, rand be ready
against the third day; for the third day the LORD will come down in the
sight of all the people upon mount Sinai."<br />
<br />
WHOA. Big Shift. Instead of God talking to Moshe, now suddenly God will speak directly with the people, in their own sight, but only after a period of preparation.<br />
<br />
WHAT HAPPENED? Leibtag argues that unlike many people's assumptions that this process was unidirectional, quite the opposite, the people had a say. There was an original Plan A that God directed Moshe to offer the people after they accepted the Covenant of Sinai, and the people wanted Plan B.<br />
<blockquote class="tr_bq">
As we noted earlier, <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text">19:9</a> implies that Moshe will act as an intermediary; from now on, we refer to this as <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #0a77c4;">Plan A</span></a>.
<a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text">19:11</a>, however, implies that Bnei Yisrael themselves will <b>see</b> God; from now on, we refer to this as <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #b51000;">Plan B</span></a>.</blockquote>
<div style="text-align: center;">
<img border="1" height="43" src="http://www.tanach.org/shmot/yitro/board1c.gif" width="320" /> </div>
<br />
According to Leibtag the key to understanding what the purpose of Revelation was all about is understanding that the text provides a blueprint to God's model of engagement with the People through his facilitator, Moshe. A singular plan shifts to a secondary plan, motivated by the people's wills and desires for a more direct relationship with God than was originally intended. This text provides insight that Exodues 19:5-6 is the key texts we should all be honoring in our daily lives, while Revelation was the carrot that the Israelites wanted a bigger bite of.<br />
<br />
4. What happened?<br />
Things never go as planned in Biblical text, especially when we want more than we can chew. Unlike God's original intention of speaking to Moshe and having the Israelites be exposed secondarily, Revelation begins with God, "<a href="http://www.blogger.com/null" name="an_exo:20:1"></a>And God spoke all these words saying"...we all know what comes next..the <a href="http://www.ou.org/index.php/glossary/article/aseret_hadibrot/" target="_blank">10 Utterances (Asseret Hadibrot)</a>.<br />
<br />
However, immediately upon listing these utterances, the verse reads, "<a href="http://www.blogger.com/null" name="an_exo:20:15"></a>And all the people perceived thunder and lightning, and the voice of the horn, and the
mountain smoking; and when the people saw it, they trembled, and stood
afar off." Did the people have this Revelation before or after God spoke?<br />
<br />
What was their response, "And they said unto Moses: 'Speak thou with us, and we will hear; but let not God speak with us, lest we die.' And
Moses said unto the people: 'Fear not; for God is come to prove you,
and that His fear may be before you, that ye sin not.' And the people stood afar off; but Moses drew near unto the thick darkness where God was."<br />
<br />
Leibtag explains the sequence as follows:<br />
<blockquote class="tr_bq">
This short narrative provides us with a perfect explanation for <b>why</b> God chooses to revert from <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #b51000;">Plan B</span></a> back to <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #0a77c4;">Plan A</span></a>.
The reason is quite simple - the people were frightened and overwhelmed
by this intense experience of "hitgalut," and they therefore 'change
their minds.'</blockquote>
So maybe Plan B wasn't so perfect. Leibtag summarizes his analysis:<br />
<blockquote class="tr_bq">
To summarize, in <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text">chapter 19</a>, it was unclear whether or not Bnei Yisrael would hear the Dibrot according to <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #0a77c4;">Plan A</span></a> (as God originally had planned) or at the higher level of <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #b51000;">Plan B</span></a> (as Bnei Yisrael requested). Later, in <a href="http://www.tanach.org/shmot/yitro/text3.htm" target="text">chapter 20</a>, the Torah describes how Bnei Yisrael were frightened and requested to revert back to <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #0a77c4;">Plan A</span></a>.
<a href="http://www.tanach.org/shmot/yitro/text10.htm" target="text">Ramban</a> claims that this story took place <b>before</b> Matan Torah, and thus the people heard <b>all</b> ten commandments through Moshe (<a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #0a77c4;">Plan A</span></a>). <a href="http://www.tanach.org/shmot/yitro/text8.htm" target="text">Rashi</a> maintains that this story took place <b>during</b> the Dibrot; hence the first <b>two</b> Dibrot were transmitted according to <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #b51000;">Plan B</span></a>, while the remainder were heard according to <a href="http://www.tanach.org/shmot/yitro/text2.htm" target="text"><span style="color: #0a77c4;">Plan A</span></a>.
</blockquote>
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For a complete read of Leibtag's thorough exploreation, go to his site: <a href="http://www.tanach.org/shmot/yitro/yitros1.htm">http://www.tanach.org/shmot/yitro/yitros1.htm</a></div>
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5. Moshe the Leader</div>
<div style="text-align: left;">
Leibtag's analysis of The Revelation narrative of Exodues 19-20 provides great insight into why Yitro's arrival must have been before Revelation, as the Ramban and Rashi posit. It has less to do with Moshe's need to judge and whether they had God's mitzvot to address. Rather the key is whether Moshe as a leader could have been prepared to serve in the role of leader as faciliator that God and the people needed for the experiences described in Chapters 19 and 20 that follow Yitro's arrival.</div>
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<br /></div>
<div style="text-align: left;">
In the cementing of the Covenant of Sinai and proposition for Revelation (Exodus 19, 1-8), the shifting from Plan A to Plan B (Exodus 19:9-18) and the highs and lows of the Revelation (Exodues 19:19-20:17), Moshe's leadership is flexible, open to suggestion and adaptable to the needs and voice of the people.</div>
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<br /></div>
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All the more so, in an interesting side note, the one time Moshe departs from playing his facilitator role, and doesn't merely rely God's instruction is when he tells the people, "And he said unto the people: 'Be ready against the third day; come not near a woman." (Exodus 19:15). This gender specific insruction, so out of place from the rest of the instructions, only comes from Moshe, perhaps a window into the what happens when a facilitative leader shifts to a directive leader and suddenly the human elements of gender distinction enters the Revelation experience.</div>
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<br /></div>
<div style="text-align: left;">
So what does this have to do with Yitro? I really wonder what made Moshe, the prince of Egypt, who until know has struggled to lead the people in any way other than as a authority figure punishing the Egyptians and their Phaoroah, splitting the sea, providing food and drink in the dessert, fighting off the Amelikes, suddenly is able to shift into this new facilitative role. What transformed this leader to completely modify his approach?</div>
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<br /></div>
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6. The power of Yitro's distributed leadership.</div>
<div style="text-align: left;">
While the text utilizes Yitro's entrance to provide a valuable lesson of humility for the long suffering leader of the Israelites, it also provides him a way to ease his burdens. Greater than this it provides a model of leadership that can last forever. Yet, the greatest lesson might be that Yitro HAD TO ARRIVE BEFORE REVELATION. Yitro had to prepare Moshe to be a facilitative leader. By sharing the burden of teaching and judging with the able men provided from the people, Moshe could both develop trust in the people to share the decision making and be prepared to serve in the more necessary role as facilitator. Without Yitro, the non-Israelite, the outsider, who doesn't even stick around this would not be possible. What Yitro had was the ability to see the big picture, what <a href="http://en.wikipedia.org/wiki/Ronald_A._Heifetz%E2%80%8E" target="_blank">Ron Heifitz </a>calls, <a href="http://hbr.org/2001/12/the-work-of-leadership/ar/1" target="_blank">seeing from the Balcony</a>. In Heifitz' terms, Yitro's outsider status, couples with experience and wisdom, found an opportunity to provide adaptive leadership, a seemingly critical lesson for Moshe to prepare him for Sinai.</div>
<div style="text-align: left;">
See Heifitz describe what adaptive leadership is in this video: </div>
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<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/QfLLDvn0pI8?feature=player_embedded' frameborder='0'></iframe></div>
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7. Postscript</div>
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So does Moshe learn his lesson. It is unclear. Mosaic leadership is defined by Moshe's seemingly swinging pendulum between facilitated and directed leadership. Quite frankly, when he is not facilitating distributive leadership bad things happen: <a href="http://www.tanach.org/shmot/kitisa/kitisas1.htm%E2%80%8E" target="_blank">Golden Calf</a>, <a href="http://www.tanach.org/bamidbar/korach/korachs1.htm%E2%80%8E" target="_blank">Korach</a>, <a href="http://www.tanach.org/bamidbar/shlach/shlachs1.htm" target="_blank">the Spies</a>, etc. When Moshe uses distributed leadership and acts as a facilitator, progress occurs, as with the <a href="http://www.ou.org/torah/ti/5763/pinchas63.htm" target="_blank">Daughters of Tzelafchad</a>.</div>
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What lesson can we learn for both our understanding of Jewish history and our contemporary age?</div>
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Do we historically emphasize certain models of leadership? Is the time right for leadership that is more facilitative than directed? Do we need to support structures throughout Judaism and within our organizations that emphasize distributed leadership? Do we need to alleviate the burden from our greatest leaders, while not relying on charismatic leadership to guide us?</div>
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<br /></div>
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Can we learn that we do not need central authority?<br /> </div>
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Let's all agree that we need to empower every Jew to achieve our collective mission:</div>
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yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com2tag:blogger.com,1999:blog-5183174453030121551.post-21343536785261501702013-02-23T22:03:00.001-08:002013-02-23T22:03:23.440-08:00A Purim SpecialI have always been enthralled with the holiday of Purim and the Book of Esther. The first unit I ever designed to teach was of the book of Esther. I explored its satiric storytelling use to create a blueprint for a diaspora community struggling to survive and maintain its Jewish identity amidst great assimilation and mortal threats. I think it went over most of those eighth graders heads.<br />
<br />
The <a href="http://en.wikipedia.org/wiki/Book_of_Esther" target="_blank">Book of Esther </a>provides the basis for celebrating the holiday of <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim.shtml" target="_blank">Purim</a>. Amidst a story of threatened genocide and a "miraculous" turn of events leading to revenge, the authors of the book of Esther provide a response intended to guide the diaspora community of Jews against future threats and long term sustainability. Yet unlike many other biblical guides, the book of Esther avoids any religious, theological or even the centrality of a homeland in their prescription for future success.<br />
<br />
In <a href="http://www.mechon-mamre.org/p/pt/pt3309.htm" target="_blank">Esther, Chapter 9</a>, Queen Esther and Mordechai, the Jew, instruct the Jews, and subsequent generations to observe a holiday of feasting a drinking. During this holiday, the people are instructed to partake in four activities to remember their history and commemorate their victory. In a world of upheaval, where only by "turning things upside down" can the Jews be safe, these four activities serve as a guide to securing the one element that will provide for the future:<br />
<br />
<ol>
<li><a href="http://www.kveller.com/activities/Crafts/mishloach-manot.shtml" target="_blank">Mishloach Manot: The giving of a portion to another</a></li>
<li><a href="http://njop.org/resources/holidays/complete-guide-to-holidays/purim/matanot-levyonim-gifts-to-the-poor/" target="_blank">Matanot L'evyonim: Gifts to the Poor</a> </li>
<li><a href="http://myjewishlearning.com/holidays/Jewish_Holidays/Purim/At_Home/Meal.shtml?HYJH" target="_blank">Seudat Purim: The Purim Feast</a></li>
<li><a href="http://myjewishlearning.com/holidays/Jewish_Holidays/Purim/In_the_Community/Megillah_Reading.shtml?HYJH" target="_blank">Megillat Esther: A Public Reading of the Book of Esther (twice)</a></li>
</ol>
These four activities provide the means to create <b>COMMUNITY, </b>in varied ways. Gift giving and feasting occur within the private domain, with close friends and family. The reading of the holiday's narrative and providing monies to the poor occur within the public domain within a broader circle of one's community. Each emphasizes a different aspect of sustaining relationships, and relating community to past, present and future.<br />
<br />
Here is an article exploring this theme within the <i>Mitzvot</i> of Purim:<a href="http://www.jewishmag.co.il/111mag/purimmitvot/purimmitvot.htm"> http://www.jewishmag.co.il/111mag/purimmitvot/purimmitvot.htm</a><br />
<br />So in the spirit of Purim, I would like to borrow from these four mitzvot and apply them to the field of Jewish education. Much has been said about the importance of Jewish education to do the very thing that Esther and Mordechai fought so hard for: to create a vital Jewish people in the face of assimilation outside of the land of Israel. To do this, we must enure that our community of Jewish educators remains strong and vital.<br />
<br />
I propose the following for activities for Jewish educational leaders:<br />
<ol>
<li>Mishloach Manot: As Rav Shmuel Herzfeld explains in this <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim/At_Home/Gifts.shtml" target="_blank">article</a>, in lieu of gifts of food, we can share Torah with others. Jewish educational leaders should find ways to openly share their wisdom and understanding. It is not just a matter of self aggrandizement, but rather in spirit of building community that each and every Jewish educational leader should create a blog, a twitter account and facebook account to be a part of a larger professional learning network and share their "Torah" with others.</li>
<li>Matanot L'evyonim: Jewish educational institutions struggle even to provide the highest quality of educational services to their consumers/members/constituents/students, but it is imperative to fully strengthen our community for the long term that Jewish education also concern itself with those beyond its walls. How can educational leaders provide educational opportunities to those in need of quality Jewish education, but may not be able to afford it, access it or be ready for it. Projects like Harkham Hillel Academy's <a href="http://www.hillelhebrew.org/project-kesher" target="_blank">Project Kesher</a> are great stars.</li>
<li>The Purim feast: This is intended as a joyous way to bring people together to celebrate, be merry and connect. Unlike the Shabbat dinner, there are no Shabbat restrictions or rituals. This is the Thanksgiving dinner for the Jews. So let's remember to give thanks and be merry. It is so critical to bring your stakeholders together to celebrate the many accomplishments of your institution. This includes your faculty, staff, board, lay leaders, parents, volunteer AND students. By celebrating together we appreciate each other and the roles we play in creating success.</li>
<li>Reading the Story: Every institution should share its history. Thankfully many institutions have proven success over time, but as time passes and generations of students move in, it is critical to be reminded why the school originated, what community it was intended to serve and all those that have sacrificed for its success. Yet, even when creating a mythology around history, be very careful to remember to lessons of the Megillat Esther. Being able to <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim/History/Book_of_Esther/Esther_as_Comedy.shtml" target="_blank">satirize one's narrative</a>, and poke fun at one's authority figures is what enables creativity and innovation to thrive, rather than fear and survivalism. </li>
</ol>
These four activties, inspired by Purim, serve as a worthy guide to creating stronger community through Jewish education, internally and externally. There is one more aspect of Purim, coming from the term <a href="http://torah.org/features/holydays/UpsideDown-Power-ofPurim.html" target="_blank"><i>V'nahafoch Hu</i></a>, meaning "it was turned upside down." This reference from the Book of Esther, provided over time as a source for other Purim customs, including <a href="http://www.vosizneias.com/50116/2010/02/25/new-york-purim-costumes-%E2%80%93-a-history-%E2%80%93-reasons-and-origins" target="_blank">masquerading</a>, <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim/At_Home/Meal/Drinking_on_Purim.shtml" target="_blank">drinking during the Purim Feast</a> and the <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim/In_the_Community/Plays_and_Carnivals.shtml" target="_blank">Purim <i>Shpiel </i>(Play) and carnival</a>. While these customs bring much joy to children, bring about <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Purim/Themes_and_Theology/Jews_in_Exile/Assimilation/Purim_and_Halloween.shtml" target="_blank">false parallels to Halloween</a> and enhance the spirit of the Purim feast, they also provide a final lessons for Jewish education.<br />
<br />
<ol>
<li>Don't take yourself so seriously</li>
<li>Don't forget to leave time for play.</li>
<li>Don't forget it is all about the children.</li>
</ol>
<br /><div style="text-align: center;">
Here is a brilliantly Purimy, Stupid Video my former students did for the Jewish Journal</div>
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<b>Happy Purim and get ready, it's just one month until Passover.</b></div>
yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com1tag:blogger.com,1999:blog-5183174453030121551.post-13799129752686224162013-02-19T07:21:00.000-08:002013-02-19T07:21:45.630-08:00A New Learning Paradigm (and not a Buzz Word)It is clear to me that the 21st Century Jewish educational endeavor must develop its capacity for innovation and creativity. Jonathan Woocher makes the case in his article <a href="https://docs.google.com/viewer?a=v&q=cache:eMewptVSC-IJ:phoenix.natenet.org/wp-content/uploads/2012/12/Reinventing-Jewish-Education-for-the-21st-Century.pdf+&hl=en&gl=us&pid=bl&srcid=ADGEESjLK9ZUe7Dm5Zkp48quHBGBFOGv-jUqlCP-zYYr0hfGOBN5lJL0IbpSpESYeCgnUrIPYU8bIydhkhsBEC-9i0oBw6UkDiRaJv8srL_5QJGTsmaH8EWThcd1gYatVc-75UZRPxwr&sig=AHIEtbTrwf2SxIIPD2XfqkDVurGNw3hcTQ" target="_blank">"Reinventing Jewish Eduation for the 21st Century"</a> that we need a new paradigm for Jewish education in which innovation and change is the natural order, rather than a response to crisis.<br />
<br />
For any new paradigm to emerge, Jewish education must forefront its change efforts around a movement that aims for the field, its institutions, its leader and its beneficiaries to thrive, and not merely to survive. Survivalism offers a comfortable feeling of security locked in a nostalgic authorization of past glory, upended by contextual infringement. To thrive in an age of rapid change and discomfort requires an embrace of chaos, uncertainty and willing experimentation, hallmarks for the innovative enterprise glorified in Silicon Valley, Israel's "<a href="http://startupnationbook.com/" target="_blank">start-up nation</a>" and the technology revolution.<br />
<br />
Firstly, we must forget the buzz words of <a href="http://www.spigit.com/blog/25-definitions-of-innovation/" target="_blank">innovation</a>, <a href="http://www.prweb.com/releases/Glimmer/design/prweb3034414.htm" target="_blank">design thinking</a>, <a href="http://www.gamification.co/2011/09/28/the-gamified-classroom/" target="_blank">gamification</a>, <span class="st"><a href="http://www.today.ucla.edu/portal/ut/21st-century-skills-the-new-buzzwords-149812.aspx" target="_blank">21st century skills</a>, etc. I am not sayin these concepts are not important, or critical to the future of Jewish education, but simply relying on these words to make us sound smarter at conference, at back-to-school nights and to funders is not going to improve the quality or value of Jewish education in order to make us thrive.</span><br />
<br />
<span class="st">I believe the secret to Jewish education thriving in the coming century actually lies within something we all know well, and have done well for over two millennium:</span><br />
<h3 style="text-align: center;">
<a href="http://en.wikipedia.org/wiki/Learning" target="_blank"><span class="st"><span style="font-size: large;">Learning</span></span></a></h3>
The core of the field of Jewish education's capacity to innovate and grow resides in our organization's capacity for learning. Our organizations will evolve as every individual within our organization become agents for our organizations to learn. We will only be able to continuously improve at the rate to which our students learning needs grow if educational leaders can learn more effectively and faster. Rather than relying on tradition competencies, such as costs, Jewish education can create a clear value advantage over any competition (of which there is much), by emphasizing organizational learning.<br />
<h3>
So, thinking of your organization, which of these six organizational learning principles (<a href="http://pure.rhul.ac.uk/portal/en/persons/catherine-wang_8209d602-222c-49e7-817c-4a59c73fc39d.html" target="_blank">Wang</a> and <a href="http://www.buseco.monash.edu.my/school-staff/pervaiz-k-ahmed-professor.html" target="_blank">Ahmed</a>, 2003) do you want your organizations to thrive by?</h3>
<br />
1. <b><a href="http://beta.ctcdata.org/wiki/index.php/Triple_Loop_Learning" target="_blank">Triple Loop Learning</a> (See Video Below for explanation of Double and Triple Loop Learning)</b><br />
Learning how to learn depends on constantly questions existing products processes and system. Organizations must engender the capacity to ask where the organization should stand in the future marketplace, rather than simply asking what is wrong, and how to correct and prevent flaws.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/Nn3NqvStekY?feature=player_embedded' frameborder='0'></iframe></div>
<br />
<br />
2. <b>Organizational Unlearning</b><br />
Organizations need to abandon current beliefs and methods even when producing reasonable results. Rather than prolonging a successful product, process, policy or system, organization must be willing to move on in order to create something better.<br />
<br />
3. <a href="http://www.knowledge-management-tools.net/knowledge-creation.html" target="_blank"><b>Knowledge creation</b></a><br />
Ultimately, innovation capacity is considered a continuous process knowledge creation, which occurs through radical changes that lead to the accumulation, dissemination, retention and refinement of knowledge.<br />
<br />
4. <b><a href="http://members.optusnet.com.au/charles57/Creative/Techniques/index.html" target="_blank">Creative thinking</a></b><br />
Innovation occurs only through unexpected moments of creativity and insight, rather than predictable patterns.<br />
<br />
5. <b>Competence-orientation</b><br />
Typically organizations try to attain a competitive advantage by being better and cheaper than competitors. The organizational imperitive should be to make current competition irrelevant and focus on being open to new opportunities that assure performance on terms established by their own standards of excellence.<br />
<br />
6. <b>Organizational sustainability</b><br />
Organizational learning is directly correlated to organizational outcomes and to continuous improvement. However the nature of the Jewish education market requires an emphasis on value innovation through a creative quality process as the only way to sustain competitive advantage. Only by delivering new value to the marketplace can a Jewish educational organization truly become sustainable.<br />
<br />
So rather than simply emphasizing <a href="http://www.peje.org/index.php/knowledge-a-resources/affordabilitycenter" target="_blank">affordability</a>, and other survivalist practices, Jewish education needs to veer from temporary profitability and incremental changes. Instead, we must place a large scale emphasis or creative and innovative change rooted in <a href="http://en.wikipedia.org/wiki/Organizational_learning" target="_blank">organizational learning</a>.<br />
<br />
I hope to use this blog to further explore organizational learning, innovation and the importance of understanding these frameworks and tools to create the vibrant, valuable and successful paradigm for Jewish education in the 21st century.<br />
<br />
I would love to hear your thoughts, ideas and explorations on these topics, either through comments on this <a href="http://21stcenturyjewished.blogspot.com/" target="_blank">blog</a>, on <a href="http://twitter.com/yakhoffman" target="_blank">twitter</a>, or via <a href="mailto:yakhoffman@gmail.com" target="_blank">direct communication</a>.<br />
<br />
<b>References:</b> <br />
<a href="https://docs.google.com/viewer?a=v&q=cache:i9vfSpbPvDoJ:ptarpp2.uitm.edu.my/silibus/cricRvw.pdf+&hl=en&gl=us&pid=bl&srcid=ADGEESizujXhzJEa9WqIoDSlxgpiCSPnOBu5gYUfNNHX276QwLcyaBcAyRw21xIxmHu5lRLb_7YzjsiZC7ddCV5LunNLFxBXlvM2cmy0QJodSYq4ga7W-w4ruSOhGwy81oaT5wxNjoLr&sig=AHIEtbQVrO0-tJJQPhbj26nl2YixOyRM7w" target="_blank">Wang, C.L. & Ahmed, P. (2003) "Organizational learning: a critical review". <i>The Learning Organization </i>(10:1), P. 8-17. </a><br />
<br />yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-19766125740675323222013-02-06T16:36:00.001-08:002013-02-06T16:36:13.858-08:00What Can Jewish Ed Learn from Jewish Start-Ups?A few years back <a href="http://jewishjumpstart.org/people/founders">Joshua Avedon and Shawn Landres</a> coined the term <a href="http://www.jewishecosystem.org/">Jewish Innovation Ecosystem</a> to describe and explore the burgeoning growth of innovation in start-ups and traditional institutions. Having spent the last 20 months leading an organization attempting to thrive in this new ecosystem, I often wondered what I can learn to share with the field of Jewish education.<br />
<br />
I especially feel it is pertinent to reflect on the impact of innovation on Jewish Day School education, having just experienced the frantic and frenetic rush of the <a href="http://www.jewishdayschoolconference.org/">NAJDS</a>, where
<a href="http://presentense.org/naomi-korb-weiss">Naomi Korb Weiss</a>, <a href="http://www.deborahfrieze.com/">Debra Frieze</a>, <a href="http://www.tonywagner.com/">Tony Wagner</a> and others provided critique,
vision and tools for a new framework for leadership and innovation in Jewish Education. The strong support, collegiality and collaborative spirit of my <a href="http://en.wikipedia.org/wiki/Personal_learning_network">JDS PLN (Professional Learning Network)</a>.<br />
<br />
After a twenty month self imposed hiatus from blogging (being Executive Director of <a href="http://www.limmudla.org/">LimmudLA</a> did not leave much time for reflection or writing), I am inspired to return to blogging. I intend for this blog to continue to be a means of fostering a
conversation that can hopefully extend beyond my own questions,
observations and ideas and become a launching pad for transforming abstract ideas into practical reality.<br />
<br />
I left schooling to lead a lean mean community organization, that was just leaving its infancy stage and into life in the the <a href="http://beyond-startup.com/post/26517674726/what-is-second-stage-and-how-is-it-related-to-beyond" target="_blank">second-stage start-up phase</a>. At LimmudLA, we depended on innovation as a process to maximize limited resources to serve a
broadly fined target demographic for a specific mission and set of
values. Our innovative process, engineered through organizational learning enabled our programming, volunteering, fundraising, communication, community partnerships, and organizational systems to increase efficiency, productivity and value.<br />
<br />
So it seems fitting that having explored the world of of innovation, startups and Jewish communal experience and learning, what can we learn. How does my experience leading LimmudLA reflect upon the current state of 21st Century Jewish education?<br />
<h2>
The 5 Questions for Jewish Education:</h2>
<ol>
<li>
How do we prepare learners for <b>lifelong learning</b> that reflects 21st century adult experience?</li>
<ol>
<li>What do today's
students need to know/be able to do in order to be able to engage as
adult learners?</li>
<li>What assumptions are we relying on about how Jewish
adults are learning that may not match up with reality?</li>
</ol>
<li>How does <b>innovation as a process of creating new value</b>, become
engendered in our schools organizationally and as an educational
objective?</li>
<li>If <b>choice</b> is a central modality of adult Jewish life in the 21st
century, how do we create schools where students can safely learn to
<i>navigate</i>, <i>discern</i>, <i>course correct</i> when empowered to independently
choose pathways for their journey?</li>
<li>What is the role of <b>technology</b> in building community and enabling
individualization?</li>
<ol>
<li>How do we ensure that offline engagement and
unplugging remain critical components to our lifestyle?</li>
</ol>
<li>How can we foster, identify and activate natural and latent <b>networks</b>
within our school, between our schools and to our local and global
communities?</li>
<ol>
<li>How can schools develop vibrant and fruitful <b>collaborations with
community leaders and organizations</b> to promote increased ownership,
integration in our students educational journeys and organizational
effectiveness?</li>
</ol>
</ol>
yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com2tag:blogger.com,1999:blog-5183174453030121551.post-20814801796160623352012-02-06T17:09:00.000-08:002012-02-06T17:09:51.508-08:0021st Century JewishEd: Making the Connection-Israel & 21st Century Jewish Ed<a href="http://21stcenturyjewished.blogspot.com/2011/05/making-connection-israel-and-21st.html?showComment=1328565786074#c3184076476472203309">21st Century JewishEd: Making the Connection-Israel & 21st Century Jewish Ed</a>Jake Wirtschafterhttp://www.blogger.com/profile/01933386195153829603noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-59635691621725176702011-07-03T08:44:00.000-07:002011-07-03T08:44:07.801-07:00Immaturity is the Common Denominator<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><br />
</span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"> <i> The following is a guest post from Micah Lapidus, Director of Judaic and Hebrew Studies at </i><a href="http://www.davisacademy.org/"><i>The Alfred and Adele Davis Academy </i></a><i>in Atlanta, GA. Lapidus has two blogs, </i><a href="http://jewished21c.blogspot.com/"><i>Jewish Education 21C</i></a><i> and </i><a href="http://rabbispen.blogspot.com/"><i>The Rabbi's Pen</i></a><i>. He's on </i><a href="https://twitter.com/#!/rabmlapidus"><i>Twitter</i></a><i> at rabmlapidus. Lapidus is eager to make new "friends" and connect with reflective Jewish educators of all stripes: mlapidus@davisacademy.org.</i> </span><br />
<span class="Apple-style-span" style="color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: small;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; font-size: 13px; line-height: 18px;"><br />
</span></span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><br />
</span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"> Too often, when it comes to education, we think of the processes whereby children acquire the skills and dispositions necessary to be successful adults. This is particularly true when it comes to 21C. Take, for example, the concept of "media literacy": we want kids to learn to evaluate the legitimacy of various forms of information such as websites, master various user-generated platforms like wikis, blogs, and facebook, and be mature/responsible users of technology. If only most adults fit this bill! The</span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"> </span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><a href="http://www.ala.org/ala/mgrps/divs/aasl/guidelinesandstandards/learningstandards/AASL_LearningStandards.pdf" style="color: #3366cc; font-weight: bold;">AASL (American Association of School Librarians) Standards for the 21st Century Learner</a></span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"> is a wonderful example of the massive expectations that are embedded in 21C learning standards. There's a name for a child who has even a basic mastery of the AASL's learning outcomes: "adult." </span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><br />
</span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"> At the same time I believe we're fundamentally confused about what constitutes maturity in 21C. Consider the ascendancy of the Digital Native (</span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><a href="http://www.marcprensky.com/writing/prensky%20-%20digital%20natives,%20digital%20immigrants%20-%20part1.pdf" style="color: #3366cc; font-weight: bold;">Prensky, 2001</a></span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;">) which brings with it a significant reversal: children are characterized as being more advanced, savvy, and technologically mature, then their teachers and parents (i.e. all the Digital Immigrants). One of the fascinating outcomes of the 21C buzz is that it challenges educators to think anew about the needs, interests, dispositions, habits, and desires of children. The irony is that when many educators think about children they envision the Digital Native who is, at least in theory, more mature than they are. </span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><br />
</span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"> 21C and the "generation gap" have led to a measure of confusion between "adults" and "children." We want children to behave like adults, and yet we've positioned adults as inferior and less mature than children. As 21C educators strive to engage children and help them to become more mature users of technology, there's a countercurrent which suggests that children are more mature and advanced than their teachers and parents. I believe that John Dewey offers us a way of resolving much of this confusion. Rather than Digital Natives/ Digital Immigrants or a vision of education that aspires to morph children into skilled adults, we can consider Dewey's concept of "immaturity" found in</span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><a href="http://www2.hn.psu.edu/faculty/jmanis/johndewey/dem&ed.pdf" style="color: #3366cc; font-weight: bold;">Democracy and Education</a></span><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;">, chapter 4. For Dewey, immaturity is the capacity to grow. Immaturity is not a condition to be overcome, but to be perpetually redefined; as we grow, new avenues of growth become available to us. We learn and grow only to again be immature. </span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><br />
</span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"> Immaturity is a concept that unites children and adults rather than dividing us: we're all immature in different ways (meaning: we all have the capacity to grow). It's an idea that helps education move beyond a paternalistic desire to make children into successful adults. It's an idea that saves adults from feeling that they need to bow at the feet of the Digital Native. Immaturity forces us all to look at proximal growth opportunities-- it forces us to look at "now." To come full circle, immaturity reminds us that each person has specific learning tasks that we, and only we, can complete. </span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"><br />
</span><br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 2px; -webkit-border-vertical-spacing: 2px; border-collapse: collapse; color: #333333; font-family: 'trebuchet ms', verdana, arial, sans-serif; font-size: 13px; line-height: 18px;"> In Judaism, the most important mitzvah is the next mitzvah. Immaturity is an idea particularly well-suited for Jewish Education which perpetually emphasizes continual growth. Imagine a 21C Jewish educational environment where everyone is learning, where everyone embraces their incompleteness. Such an environment would be truly authentic and inspiring, it would be mutually supportive and collaborative. Much is gained in Jewish education through Dewey's concept of "immaturity" as learning becomes active, personal, relevant, and normalized. It might even be argued that immaturity is a necessary characteristic for Jewish education to go 21C. </span>Rabbi Micah Lapidushttp://www.blogger.com/profile/16646592890705044461noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-8203410793825058822011-06-13T19:00:00.000-07:002011-06-13T19:00:01.611-07:00An Atypical Religious School Educator<a href="http://www.barbheller.com/">Barb Heller</a> is not your typical religious school educator. A <a href="http://www.barbheller.com/">singer/voiceover artist/ actress</a>, Barb devotes much of her energy to teaching kids how to utilize the arts, including dance, drama and theater to grow holistically and connect to Judaism. She founded a workshop, <a href="http://www.pagetostageperformers.com/">Page to Stage Performers</a>, and a camp, <a href="http://www.pagetostageperformers.com/PagetoStagePerformers/Videos_and_Photos_KEPAC.html">Kids Express Performing Arts Camp</a>, to enrich Jewish youth’s through the integration of speech, meditation, Jewish studies, acting and song.<br />
<div class="MsoNormal"><br />
</div><div class="MsoNormal">This past year, Barb engaged in a new experiment, the <a href="http://nsfji.com/">New School for Jewish Identity</a>, a dynamic after-school program to enrich students in Jewish learning through the arts, with a focus on accessing student’s affective and creative strengths.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">While this program has been featured as part of the Los Angeles Federation’s <a href="http://www.thenextbigjewishidea.com/ideas/entry/new-school-for-jewish-identity">Next Big Jewish Idea</a>, the program was unable to secure funding to operate for another year.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">As a community, how do we continue to support experimentation in educating Jewish youth not currently engaged in Jewish day school education? How do we continue to support innovative and creative educators, such as Barb Heller?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">To understand Barb’s experience working within this unique religious school model, we must hearken to her own works as she expresses her feelings of joy for what she has accomplished and concerns for continuing this critical work in the future: </div><div class="MsoNormal"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">"It is with a heavy heart that I share the following news, <o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">Sorry kids, we won't have this after-school program next year." <o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">Wait.<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">"Is that how I should start out my end of the school year speech?" I think late one Sunday evening as I start to think about how I'll end the last class of our "Ground-Breaking, dynamic, after-school Jewish Learning Pilot Program". <o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">Maybe I should just level with them, "Its not your fault. Its a lack of funds." No, they won't get that. Some of these kids were tossed out of their former Jewish Learning Institutions because of their learning differences. Some voluntarily left because their Academic Subjects weren't challenging enough.<o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">Most just left because their parents didn't have an extra $18k to spend on their kids' education. They don't wanna hear about money. They didn't ask for this situation. They just wanted a place to feel proud to be Jewish and not have to hide it from the other kids at school. <o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">How can I put into words how exciting it was this year to start out in October with a handful of kids, end in June with double the amount, and meanwhile have most of the kids ask me weekly, "Can we have this program every day after school and not just two afternoons a week?"<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">Maybe I should just talk about the hardest day so far at the school, the moment when one of our third graders said to me after our Pesach, "Zar" meditation when I posed the question, "What makes you feel stuck in your life right now?" And his answer was, "Going to a non-Jewish school."<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">Maybe that was the moment when I began to think that perhaps our school wasn't the right solution to the over-arching Jewish Education Problem in our community. Perhaps the solution was not to create more after-school programs that cater to kids dropping out of Day School, but to try to make it more affordable in every way for Jewish kids to be immersed in Jewish Day Schools.<o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">Or, maybe I should just talk about how our students did prove my hope-filled theory that being able to bring singing, dancing, writing plays, poetry, drawing and doing pantomimes with our <i style="mso-bidi-font-style: normal;">parshyot</i> and <i style="mso-bidi-font-style: normal;">chagim</i> actually did make it more meaningful for all grade levels and observance levels. Maybe I should thank these kids for inspiring me and helping me to see Jewish learning in a different way and for helping me to bring inspiration back into the after-school Jewish learning space. <o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">When I approached my Supervisor, <a href="http://nsfji.com/meet-the-staff/">Cecelie Wizenfeld</a>, back in August of last year about this project, we both had the right kind of wonder stardust for it. <a href="http://www.mogen-david.org/ourRabbi.htm">Rabbi Elias</a> of <a href="http://www.mogen-david.org/index.htm">Congregation Mogen David</a> was thankfully, so supportive, and within weeks we had our business cards made, poster up outside the building, and kids at desks on Tuesday and Wednesday afternoons learning Hebrew Language, Torah, Tefillah, and Music. <o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">We started with the hope that these "Day School Drop-outs" would find a safe space to grow Jewishly and feel supported. I feel we accomplished this. But what happens to them now? Half of our kids are going back to day school, the other half are either getting too old for our program and will hopefully find themselves at NCSY for their new After-School HS Learning program, but the other few, where will they go? How do I tell them that we can only continue operating if we get at least 3 x the amount of kids for next year and is this a worthwhile goal? Shouldn't we be fighting for that larger number of kids to be back in Day School?<o:p></o:p></span></div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="color: black; font-family: 'Times New Roman';">This summer, I'll be attending an <a href="http://www.pardes.org.il/programs/summer/summer_sessions/summer_s.php">Educators Program</a> at <a href="http://www.pardes.org.il/">Pardes</a>. I hope to learn a bit more about the future of Jewish Education and what we can do for the kids who would prefer to go to Day School but just can't afford it right now. For this population is growing and there must be a way to help them quench their thirst for Jewish Learning and personal growth.</span></div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
</div><div class="separator" style="clear: both; text-align: center;"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/tn2ydNypC2A?feature=player_embedded' frameborder='0'></iframe></div><div class="MsoNormal" style="margin-left: 45.0pt; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><br />
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</div>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-867665945616012122011-06-07T00:42:00.000-07:002011-06-07T00:42:10.278-07:00Shavuot as Experiential Education<span style="font-size: large;">Shavuot: A Commemoration of Experiential Education</span><br />
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</style> </div><div class="MsoNormal"><span style="font-family: "Times New Roman";">Shavuot: Celebrating Experiential Education</span></div><div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: "Times New Roman"; mso-bidi-font-family: TimesNewRoman; mso-bidi-font-size: 10.0pt;">I HEAR AND I FORGET</span></div><div class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;"><span style="font-family: "Times New Roman"; mso-bidi-font-family: TimesNewRoman; mso-bidi-font-size: 10.0pt;">I SEE AND I REMEMBER</span></div><div class="MsoNormal" style="margin-left: .5in;"><span style="font-family: "Times New Roman"; mso-bidi-font-family: TimesNewRoman; mso-bidi-font-size: 10.0pt;">I DO AND I UNDERSTAND.</span></div><div class="MsoNormal" style="margin-left: .5in;"><span style="font-family: "Times New Roman"; mso-bidi-font-family: TimesNewRoman; mso-bidi-font-size: 10.0pt;">(<a href="http://www.quotationspage.com/quote/25848.html">Confucius</a>)</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Times New Roman"; mso-bidi-font-family: TimesNewRoman; mso-bidi-font-size: 10.0pt;">WE WILL DO, AND WE WILL UNDERSTAND</span></div><div class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Times New Roman"; mso-bidi-font-family: TimesNewRoman; mso-bidi-font-size: 10.0pt;">(<a href="http://www.mechon-mamre.org/p/pt/pt0224.htm">Exodus, 24:7</a>)</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman"; mso-bidi-font-family: TimesNewRoman; mso-bidi-font-size: 10.0pt;">The discussion of <a href="http://wilderdom.com/experiential/">experiential education</a> within Jewish education has evolved over the past decade thanks to the work of <a href="http://www.infed.org/informaljewisheducation/informal_jewish_education.htm">Barry Chazan</a>, <a href="http://www.infed.org/informaljewisheducation/informal_jewish_education_reply.htm">Joseph Reimer</a>, <a href="http://www.blogger.com/bryfy.files.wordpress.com/2009/11/presentation-for-the-jel-consultation.pdf">David Bryfman</a> and others.<span style="mso-spacerun: yes;"> </span>Foundations, such as <a href="http://avichai.org/projects-in-north-america/past-projects/shabbat-enhancementexperiential-educators-grants/">Avi Chai</a>, seek to support research, experimentation and implementation of experiential education in Jewish schools and programs. Even more recently, academic institutions have embraced training and studying experiential education in Jewish educational settings through graduate and certificate programs at <a href="http://www.ejewisheducation.com/">Yeshiva University</a>, <a href="http://huc.edu/newspubs/pressroom/article.php?pressroomid=1691">Hebrew Union College</a>, <a href="http://www.jtsa.edu/William_Davidson_Graduate_School_of_Jewish_Education/Admissions/Master_of_Arts/Jewish_Experiential_Education.xml">Jewish Theological Seminary</a>, <a href="http://www.hebrewcollege.edu/shoolman-graduate-school-of-jewish-education/bbyo">Hebrew College</a> and <a href="http://www.jtsa.edu/William_Davidson_Graduate_School_of_Jewish_Education/Admissions/Master_of_Arts/Jewish_Experiential_Education.xml">Brandeis University</a>. Yet despite the recent investment institutionally and academically in Jewish experiential education, the Jewish tradition bears witness to a commitment to </span><span style="font-family: "Times New Roman";">experiential education as probably the oldest form of Jewish education.</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">The <a href="http://www.aee.org/">Association for Experiential Educators</a> offers the following definition of experiential education:</span></div><div class="MsoNormal" style="margin-left: .5in;"><i><span style="font-family: "Times New Roman";">Experiential education is a philosophy and methodology in which educators purposefully engage with learners in direct experience and focused reflection in order to increase knowledge, develop skills and clarify values.</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">In some forms, experiential education engages participants holistically, incorporating physical activity, while providing social and emotional challenges. The “teacher” serves as an active learning alongside the learning, facilitating the engagement and providing structure and goals for the experience. The “student” functions as a fully active participant who shapes their experiences in constructing a learned understanding.</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">During the holiday of <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Shavuot.shtml">Shavuot</a>, amongst a variety of celebrations, we commemorate the experience of <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Shavuot/Themes_and_Theology/Denominations_on_Revelation.shtml">revelation</a> at Sinai. This event serves to educate the Israelites experientially for how to live as a purposeful (covenantal) community in relationship to God, with the guidance and support of their “<a href="http://en.wikipedia.org/wiki/Rav">Rav</a>” or teacher, Moshe. The experience itself bears the criteria of an experience designed, constructed and conducted to educate experientially.</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";"><a href="http://cils.exploratorium.edu/cils/profile.php?profileID=2258">Diana Silberman-Keller</a>, in her article “Images of Time and Place in the Narrative of Nonformal Pedagogy” from the seminal book on informal education, <a href="http://www.infed.org/support/learning_in_places.htm">Learning in Places</a>, describes the critical importance of space and time in defining effective nonformal education.<span style="mso-spacerun: yes;"> </span>Immediately, at the opening of the Sinai narrative, the text defines the time and space for this experience:</span></div><div class="MsoNormal" style="margin-left: .5in;"><br />
</div><div class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman";">In the third month after the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they encamped in the wilderness; and there Israel encamped before the mount.</span></i><span style="font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>(<a href="http://www.mechon-mamre.org/p/pt/pt0219.htm">Exodus, 19:1-2</a>)</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">The teacher establishes specific goals for the experience:</span></div><div class="MsoNormal" style="margin-left: .5in;"><br />
</div><div class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman";">Now therefore, if ye will hearken unto My voice indeed, and keep My covenant, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.</span></i></div><div class="MsoNormal" style="margin-left: .5in;"><span style="font-family: "Times New Roman";">(<a href="http://www.mechon-mamre.org/p/pt/pt0219.htm">Exodus, 19:5-6</a>)</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">The teacher provides specific actions and structures to create active participation and safe boundaries:</span></div><div class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman";">And Moses went down from the mount unto the people, and sanctified the people; and they washed their garments. And he said unto the people: 'Be ready against the third day; come not near a woman.' And it came to pass on the third day, when it was morning, that there were thunder and lightning and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount. <span style="mso-tab-count: 1;"> </span></span></i></div><div class="MsoNormal" style="margin-left: .5in;"><span style="font-family: "Times New Roman";">(<a href="http://www.mechon-mamre.org/p/pt/pt0219.htm">Exodus, 19:14-17</a>)</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">The experience itself creates wonder and eventfulness:</span></div><div class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman";">Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the horn waxed louder and louder Moses spoke, and God answered him by a voice.</span></i></div><div class="MsoNormal" style="margin-left: .5in;"><span style="font-family: "Times New Roman";">(<a href="http://www.mechon-mamre.org/p/pt/pt0219.htm">Exodus, 19:18-19</a>)</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">The participants engage in reflection and reaction</span></div><div class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman";">And they said unto Moses: 'Speak thou with us, and we will hear; but let not God speak with us, lest we die.</span></i></div><div class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Times New Roman";">(<a href="http://www.mechon-mamre.org/p/pt/pt0219.htm">Exodus, 20:16</a>)</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">According to <a href="http://tanach.org/shmot/yitro/yitros1.htm">Menachem Leibtag</a>, citing the Ramban, the Israelites even engage in democratic negotiations twice with God throughout the process, although these conversations are read between the lines of the text.<span style="mso-spacerun: yes;"> </span>Initially God was to have spoken exclusively through Moshe, but later God offers an alternative plan of direct revelation. According to many commentators, the Israelies later counter in the midst of the experience itself, and Moshe takes over for God in delivering the final eight of the <i style="mso-bidi-font-style: normal;"><a href="http://www.jewfaq.org/10.htm">dibrot</a></i>. This reveals a direct engagement between the participants and the constructor of the experience, allow for the participants to have ownership and control over their learning, along with a degree of risk of failure.</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">Later on, the Israelites create their own experience with Moshe, without God’s direct involvment. During this encounter their <a href="http://www.tanach.org/shmot/mish/mishs1.htm">seal their covenant to the Book</a> and announce their response to this experiential learning process:</span></div><div class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;"><span style="font-family: "Times New Roman";">And he took the book of the covenant, and read in the hearing of the people; and they said: 'All that the LORD hath spoken will we do, and obey.'</span></i></div><div class="MsoNormal" style="text-indent: .5in;"><span style="font-family: "Times New Roman";">(<a href="http://www.mechon-mamre.org/p/pt/pt0219.htm">Exodus, 24:7</a>)</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">The Hebrew <i style="mso-bidi-font-style: normal;">Na’aseh V’Nishmah, </i>literally mean “We will do, and we will listen”, but often the root of <i style="mso-bidi-font-style: normal;">Nishma</i>, <i style="mso-bidi-font-style: normal;">Shma</i>, can mean to understand.<i style="mso-bidi-font-style: normal;"> </i>With this final statement, sealing the Jewish tradition to engage in action in order to develop understanding. Here we learn to <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Shavuot/Themes_and_Theology/Celebrating_Submission/Accepting_the_Torah.shtml">“do first, understand later”</a>.</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">On Shavuot, a relative new custom takes on the form of promoting experiential education in the <i style="mso-bidi-font-style: normal;"><a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Shavuot/In_the_Community/Nighttime_Learning.shtml">Tikkun Leil Shavuot</a>. </i>The first night of Shavuot, before we read the Torah portion of this momentous experience at Sinai, Jews all over the world engage in communal study of Jewish texts and ideas. As the hour becomes late, and the suns starts to rise, the delirium of a night with no sleep (and too much junk food and caffeine, create a “high” that allows us to in some way recreate the euphoria of those early Israelites engaging experientially in the most awesome education of our people’s history.</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><span style="font-family: "Times New Roman";">Utilize this year’s Shavuot to reclaim for your whole year the power of the educational experience that the commemorative holiday of Shavuot imparts to us. Free yourself of your own educational boundaries to do and then understand.</span></div> <span style="font-family: TimesNewRoman; font-size: 10pt;"><br />
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<span style="font-family: TimesNewRoman; font-size: 10pt;"></span>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-9813061351616174692011-06-03T12:08:00.000-07:002011-06-13T06:32:07.031-07:00Game ON for JewishEd Digital Games<style>
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<div class="MsoNormal"><span style="font-size: large;">Game On: The Time is Now for Jewish Game-based Learning</span></div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Back in 2001, <a href="http://www.blogger.com/marcprensky.com">Marc Prensky</a> argued the changing nature of how children’s brains are being hardwired in the digital age demands a embrace of <a href="http://www.marcprensky.com/writing/Prensky%20-%20Digital%20Natives,%20Digital%20Immigrants%20-%20Part2.pdf">Digital Game-based Learning<span style="text-decoration: none;">.</span> </a> Ten years later the debate of game based learning rages on. Even then, Prensky refrained:</div><div class="MsoNormal" style="margin-left: .5in;"><br />
</div><div class="MsoNormal" style="margin-left: 0.5in;">Of course many criticize today’s learning games, and there is much to criticize. But if some of these games don’t produce learning it is <i style="mso-bidi-font-style: normal;">not</i> because they are games, or because the concept of “games-based learning” is faulty. It’s because <i style="mso-bidi-font-style: normal;">those particular games are badly designed.</i> There is a great deal of evidence that children’s learning games that are well designed to produce learning, and lots of it-by and while engaging kids.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Digital games offer considerable access point for learning. As students ever more increasingly engage in games with ever complexity, learning games utilize a familiar and comfortable medium to generate learning growth. Digital games occupy a culturally relevant tool that students identify as fun, while utilizing educational design element. The report, <a href="http://www.joanganzcooneycenter.org/pdf/Game_Changer_FINAL.pdf">“Game Changer: Investing in Digital Play to Advance Children’s Learning and Health,”</a> concludes that:</div><div class="MsoNormal" style="margin-left: .5in;"><br />
</div><div class="MsoNormal" style="margin-left: .5in;">Digital games offer a promising and untapped opportunity to leverage children’s enthusiasm and to help transform learning in America.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">The report found that digital games need to be tapped into as a vital medium and resource to promote meaningful learning, for they “have the potential to teach children rich content, critical academic skills for literacy and math learning, and the kinds of creative thinking and processes needed for later success” <a href="http://www.edweek.org/dd/articles/2009/06/23/04games.02.html">(Edweek, June 23, 2009)</a>. Utilizing games in a learning environment greatly improve the motivation for learning, along with 21st century skills, such as time management, leadership, teamwork and creative problem solving <a href="http://mashable.com/2011/05/26/social-media-games-education/">(How Social Media and Game Mechanics Can Motivate Students).</a></div><div class="MsoNormal"><br />
</div><div class="MsoNormal">While reaching and motivating student and developing critical 21<sup>st</sup> century skills is essential for 21<sup>st</sup> Century Jewish education, great challenges remain for utilizing this platform to enhance Jewish learning. The most obvious being the costs for developing games, producing games of quality that will live up to the standard students are used to and securing game designers familiar with Judaism and Jewish education. While much of the fervor for education games evolves out of a demand for being <a href="http://scienceafterschool.wikispaces.com/What+is+STEM">STEM learning</a>, <a href="http://owengottlieb.org/">Rabbi Owen Gottleib</a> <a href="http://ejewishphilanthropy.com/a-call-for-jewish-education-through-gaming-and-game-design/">argues</a> that Jewish philanthropy needs to support the research, development and usage of video games to promote Jewish education, Jewish identity and Jewish community. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Games provide a unique means of cultivate a social identity in an engaging and designed learning environment. According to <a href="http://www.jamespaulgee.com/">James Paul Gee</a>, a leading writer and research games-based learning, Digital games are, at their heart, problem solving spaces that use continual learning and provide pathways to mastery through entertainment and pleasure. In his research article <a href="http://www.mitpressjournals.org/doi/abs/10.1162/dmal.9780262693646.021">Learning and Games</a>, Gee describes how games design operates with modern learning theory in the “Situated Learning Matrix”, where games place the player into a simulated, learning environment: a goal-driven problem space. The Situated Learning Matrix includes: Identity, Goals and Norms, Tools and Technologies, Context as Problem Space, Content.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><img alt="" height="83" 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IDA3wR4oMZ9AAEIQAACEIAABCAAAQhAAAIQgAAEIACBHQR4oLYDFlIIQAACEIAABCAAAQhAAAIQgAAEIAABCPBAjXsAAhCAAAQgAAEIQAACEIAABCAAAQhAAAI7CPBAbQcspBCAAAQgAAEIQAACEIAABCAAAQhAAAIQ4IEa9wAEIAABCEAAAhCAAAQgAAEIQAACEIAABHYQ4IHaDlhIIQABCEAAAhCAAAQgAAEIQAACEIAABCDAAzXuAQhAAAIQgAAEIAABCEAAAhCAAAQgAAEI7CDAA7UdsJBCAAIQgAAEIAABCEAAAhCAAAQgAAEIQIAHatwDEIAABCAAAQhAAAIQgAAEIAABCEAAAhDYQYAHajtgIYUABCAAAQhAAAIQgAAEIAABCEAAAhCAwO8/UPvrzw8nDQEIQAACEIAABCAAAQhAAAIQgAAEIACBJQT++ve//73E6E4Te0RW2zU3kpRNTbUikwgkjLYKyYTowKVTheQBdJRAAAIQgAAEIAABCEAAAhCAAAQ+S+D/Ptt+V/f6WCeWzzyeMA3PLyK0G+J6ahyBYReWmfv2hmPa1eIbZ961wSrWedkSN3DlQwYCEIAABCAAAQhAAAIQgMDbCHzNA7X4B+0Vh/TwZwQPH++KE/lhz6tv5nvQpV3sesyUam3gXeX3bFBd0rR2ecO0qamGqcENw9SmH8kkJu/Z+Edo0xQCEIAABCAAAQhAAAIQGBP4mgdq420cW01/nh0zubQqTWiX/A15KXDMbyCQ7uobOtLiJwnwfrjqWAcvyQd+4qRpHzjhqnPBBwIQgAAEIAABCEDg4QS+44Fa+gJtTON36Lragx6rehryEIDAAQL2Mpx5fc2/Wg/MoJLUZWYw1RJA4CUE0sukuWvX8AqqcCo9KFVKr83E24Mb45m3wfiMtMrxPfP4mAoCEIDAcwh8xwO1Ma/Bp91gaezJKgSuI2C3pb6rXdfltc6wfe3Rs/F5ArxM5lmhhMAuAunFZZc/8100ba2H5fn7TRtJZxRX01Jvyx/Mx2ltjOfDv58ViO5nTkcIvIrALzxQe9WBsdnfIMA3ni86Rzus9G3sI8P7PZMm4Ub6yFl8ddN0C331Xn5++HhYvNh//rh/ZoN233K7/sxp1o3E96W6GjPcBpHGR+J4WBzHR46Apm8g8PsP1HpvJTGvk45Jve/EpCmVV5UFUdMUSByVnuzpqzKZ9ArTPHY5UMrTg9h0viqZXHTpsz1tqos2+422dkDj04l313dtcLyvO/fynEnu3LX3sr3HW+jNKA7DjwCTSeI5UKZCLq8gAP8DVBO0dEsfMEwlV/undlxeRyB9mlzXCGcIfJBAesuyy+Xvih/cHa0h8BwC3/pAbfJNIb2ViHsvL4EFvRY1n9yqwN2ieYxVHt/mlIzK5FMbjauif7JNzr7qbuOq6rM2U3ekzHgwyeo8zcKol6CZNMNmPibVVFbKeBDFSROXTKzVlI9LyTxepiq5mSYuxXwsf0gcR7WRHj7tQ6D95Bgc/ZljTa8jt+oh7eXPDEAtBK4j0Ly9r2uHMwQgAAEIQAACEDAC3/FAzb7Z169KnvmKL/11+Ctuvs0uJmjiGheOV6/YiDzHrY9tx8x7heO+qkpTpUuZeOCrCXsqscskiCZJnJb2Fg7covPheLCX2NrGjpe9dj2N8mn7yifDmFdJTJre882krfby46XNVRNc8aNptVl12bskvTtUQznXINbuKnQrLz9QqEk0wBkTuf1kAJmfPFY29VkC9rLSm49N8tuvsrS78+/bnz07ukPgKwjEdxgfOL0Sv2IXDAmBnyHwHQ/UDHf6gqIDsPeUA28iPTfZesd4eUMc97J3wt57a8rHFjfs6EyLNHnT6vB2Dhc2x9hMXteu52z5zakeLpjZQm/7B7Y2aDdYqo0WjlTNNzNp1MEwrtSbZyyMceqYqtKqXzbLB4VJ7yMpGQuV9EYaPo2RZLaqTC3RUjJpXtbyKhsYNst7+qbY23nJQFCnskxttNehaavkGf8ztRogBclz7WZTr12XPthz5tk1POJJAi8537rNmpkkhuyrCXDuX318DA8BCJwk8DUP1Gyf9n6dviL75i154K286XbAZ+YA1Kv6N3fknqqKLaqDrVYTyZom0XBQ23SOtdfFaSptZ9dI4yprEQXX7eVq57qRRO/SAeoNVudJp7YWe7PdpVueN7/zIGamSvMcPoge8+RfR+oVRuWmSRTXeFw+M0D1VGZcPm4tEwVjfa+XqnoC+d8WaKTU0fOD26xXaD6btalXvGzaKjmYJ5qcjNXOfbxpTMa4jhRXNUlM1hKXRY0Km+KkrBPGqihWPibjNtU3BlHcdFAyVlkcC+1yUpZMBpfJ/4oWg+6+pBl6u9t0iD4nTSZ7IYMABJ5PwN4NVr29PH+zTAiBDxL4pgdqhim+NURq9n7x8O8Qd46XeiVokZXeZwVzXCvZB4PBdnyqtAUl62Z37aJpK4e0erKXbBVE/73msdYM95Zrhl5g/ss9Y6/5+V1Zh0kO0fyK2AZodmwm5weo+/LaaGtxkvWGme/bVE7a+mxxpMnCZtPNZGzUE58coFc+0zqONKOvvVJVFcQWMU6FcelMPGPrmniXesfJ2lo4HnjGduxwxep4KluN2xyLRW++xA2jvu4xzWCCmlHrWh6Xxo3cuTqkdj5zU2bJ1GIslsmuqhlx6quSXl6TeJBklowZucWqKLC8a1JSl02H6HZ/rNli68k5a+2BwsmSOF6M0wyTbqnKDCcL1To57C2XD8ELCXC3vPDQ2fL9BL7sgZoBsreG9NHi1Cz5Xe8azV3cfwdsduwB3yw8LHgImfnbqSrXQkv+Y/NNeuPyw6e2vDDtern/puHkAE2e9RQm3TanOiCow5jJzDxR0zSJwyRBrLU4rlocV6PJmTi2SBtMSzNdfMLJwp6sZ1L1ApKW7FJLM2PPa87bplG99WDLxzruItAcKTI5NkN0eGC8uevJmRf6nOS8OYkJzrTY9DdiJ1tE5k2rzRmaVdHWh0yZeDnjEPWXxoP9+tLgQHu1Bwp7VuO996rGA/SqrNe40Ic5Wa4dRZ8BZOkvDcbD9FZj3sbzXaSkj31yg3s9pU99ld81VarSTt3ktt8aI21q1wBLTHZ1RAyBzxL4vgdqxste5HqtRnyWPPP6j1YXxc2xT/aqnjVzssUTyn1Te8/3MIq9jXYh6t3ATZOTk5wsb45Uk2lHhj32jacQ89Xns5nDs6Xt110cdq5Wm5nNYcxhZp6kqbbplMeD1fJN/ViQVuM9Zkvj4TcnV7kHyTyVp1UfTA51mDR5Elhh07BWPTCjXc9w005VpR2tIlCd1eJTQZOMDRNvqp5mfjtSRpKxxdXbX96rMoktbDXutLk7MWmuNpOxRVNwOLk5rTufH+C8w+E9xsKZ/fZG3axtFm5WxfFOxocHaBb6MKvmTz6DjichzJSPh0mrA8OB8vAGx542TH0DiSUxrpP7anVw5aBWS6pVptfF8wO9lpJDdVZmssRlqkq765mkMbiEwJcS+MoHasa6+bq1vL2Sn/miTW8xz7xdnonOj9WJTWKclN15CpfemTJ/5sbPc37gvtKm7LXTG/L+l9VgGBv7inl6e0+UdGn6wRiDJTlYMDaJyl3xZPeB59hhL6vYyJxj+bhRLFwexzHc/MAwB0qWb+Q2w7hZiyvAY5Mkn9jFDFMjEyfBoOmmMgrSGAPb3pLckpXy4+2YLBW6vtkuiqO/iauJO8QSeaZa5VOQZLVFFKRVu4yryVmX0qRyCT4Y1JF609bNptr5wpv3WyefHKBZmHY9aVVlq3yq85MzvmvdKjOjzoAyzS7P2rfpMNO6Wq3NbM7ggs3tj31sddNh7b5wg8CdBL71gZozshfn+AV8J8pBrzqk3lbq0sCHpRkCIJ2h9BGNbvvJ7t91lFe/He2i1xtm0qQp63k2T/OzZxe7N/fSnHlJcnk720v0jPGSga8zsVHjQcw0auoTgRkf1xwunG9xWHkAzuFek4W7bq0krtvZhJ8cfMjmDRDnT402u8TaGDe7R0GNU+sqmMnUDaZJapfxHk+Wz8w80Ixns8LxfutmY69UG3e6q9A8Y21zqti3F0eTNFst0YSxaqZ1z1k+LtBlbd3LHCjpWdX85thWYgMkmV36VCk/OWqzts62N9Oz1bR7DaU/7KBCmy2xkvmxYN5NMxxrZFXnHQ63phACVxP47gdqRmf5m8ty4vXdyt+slzeS4dX+anRb4DuqJOsAVRNp1FV36OWr/5LMze2WzNwzsb04Yfsd96V8r3AzH90knr8TVELwXQTiC3Y8+aSyeSONnedXl5gvMZmfeVKZphrTHq+OO6ZGY/HeVTc/M97ejk39xwdoTnU42dyOJZcfZbPR4bHHhc3hLXnnDOMJn7na5NaD1ssf2JpZxdaDk6pNU+1M92RSHeoAqcS71MLN7sknXfbKIxzTTFb13Fbl6/bTnPOjakceVJ/5mTWVPDXGXtvoYCab5c3WPnmv1lvU1dR6Zvtjk7o64xnHOOYw0wUNBJ5G4OsfqN0PNL5ZHOh+svxAx/kSe+978ngHZjtQMo8L5SaB+Gm66yxioXfZVb45GAIIQGBAoL4AB+L5pfQRM9ll/rVvyqZn6js/8J3KA0PWzdbMnVuY7zV5pjds54YWwlJ7NTn0bmP5EAwIVMgD8eRS85gma6Nsc7YqONY6+RwziZM/Ld7ckRHY1MRN7RLHwvPxB1uPh7fB0o20STXt5YDDeCRWIfBYAjxQe+zRzA5W37BmK39Ol9760zt7Wo27h2GksSuOkBPGAfBdLUwcu+ytvU3f26/lnzP/bcN8fMs+QPNQPj7brnvyomlvuxN6mx0cTXOp55PyhqtZ/vH9pjm5/DiB5n3y8al+e4B55lVZM1/B6v6xU8eLPkEOw++9RbvhzLRNzdh277SJ4WR5c7DJ2ihrdrfkKn/vVbtU/0p1+Rhx48QQ+F4C3/FATS/7+mrX0m1nsOvdZDzeePXwjnZNuNmlDllPYdNkl6C+g+8qf7P4N9DVW+75Zzqeee1LcobGYJ77h5kZeK1G71EK1vovdLtnwue/Myzk0NvsG+78hXfmD1s13x79Dmwu/TCK81tb+Mo9P8y8Q+9dYqHD3ntpr35+1BuUu26DHvxdJpubMp67DO/h35vqZPddO91EhwACENhL4AseqMV3GY/1xhGX9u68qTdDmTcFnoyywzM0C6PzYIDNpaaPd4wbtDiNkQrT6mbfiwRpqgNdHrKRA5OfLKnoPoIi3nXnd3TSYXn5R5AOdnF+nnrbWLvztoOZv3SpvoXu3UgT9V6TY/rPto4zL3x/cFs3rHfsB7cc93tdvJzkdaNOOt+woxtaTG7262TPQfecSfwQ65uPJqxLX3fuvzfwBw9lsrXun8fCf/6Ej0XHYD9A4AseqFXKg3efXa9nE1ermHG3TVmdUJlaG/0l6wXjch/PaqvMkr1Glldhs68Ehx2atkr2bE0wGMyrJIgmSqqFB1GTlri8iICdxaXYLzU/xqSO5Ddkyttl70Y91rdXlfreM8zV597bbC9/G+06wAdb12Fi5tIzmtz1PS8B7frSLavLbwTnjya98zwWS5rz/MYfu9MHDnaG9pnaiiLdBlVwJlPNZ4Y3TS08M4bXmudM9/ONvtehYhexurRrm5tnWv2PteaUd50LYggsJ/Cv5Y4fNNTb0AdnqK2vmyq+ER/u0iw052heN3VRRk2bU1nTP3N1Z+tVXTTtM20rBEHz4P6x60h7Z9AWmoW2GvO1XRJEseJapaVBUJ0HPlU8cK5LVt77qeKUqVOZVdKkyyRIlyauntHBR40Zi5vJpDl2WYepAx9zPlA1bn1yVGe4iuQqnyalMYdmiSVrVc30at+WP3kv3YaLE3TUk+cFrtvuzHsa1XO/tG9t97Q7qjdPL38MV+XQ9KlNJwubbpvJaL6rdRVv9kIAAQjcRuALHqjZu098A+qhmdHU2smqSVn1P5+Zbz2prLKaOT/2eYcbptLnk4LzYz/B4VJ0iVW6tO2f737eoZ6CzamfuroqEyePsfxtBsVXBMm/OYP6JrHyCkSsKsfOTQeZKJDsoiA2sjj+LOzYRGG91EJ9lalB1NuqSmo+1qbVuNSMm6OqXbOkl+xZSV9n2yxR7SCotlFsq2NBFFvsev+dlj5+eRjXLgLHtjnT4tj8tWqm17FdUHU/gfnTrHfC/dOOO87vZexzxWql95xpx5OMVwesDhcmz4ouCa67/GDr6zaFMwReQuALHqj5Sdgbjf+kg/lv+t8pryrlTak4Bs187dXLNPPR3+KmxpP2O4nrZU9T8+5ZHTRDLXFxr9DzqSpdNtsdSyZn7z6wqoLkEHfXXBqYf/XSYLMV2gN3Op7/gQM3Rxrsoqk/mUxfKFP3dHmyVy03/6tb1KYx0+xuTPwnKpfHe1uP9TZwnDBdxqUDsbVudjer/5D6839mnJOPl3vh3pn3tm6Op6Y1GOubqw9Mal9xtnQKvpSUduk/sTDFJkiZ8WXSp8tU2xwyaQaX1dwyNXmsS/SJ8WAeLe3VW+GBIQ+UaMJmYGPrpymYT5rPWFyH3yzpGU4W1o7VcNJKhTP6mb5mOGOlvmuDD7Z+7EbGTMarazeFGwQg8NUEvu9/Q23yQ0unMqOf0bhhT9nLawwLeppefqY2ahTPGEocg0HhYCk61Phwoaz2Ogz0vaVeXjPEYFI8kA2WrJGt6lO8p5SmJ3Af+y0rZSw486PWbtIcIGqagpkBosmgV9PKm8a9N2VrkzM7ndGsneqYW4UffQa7GBdGkyviD3bf23qvfi2u67r3XnTWMW7hugG8y+QYcaSviOO+hLQJMyq1NUuqSsnDQbOFu53psnA7ccLBSFG2l0asHbQY2JqDCqPboGThUuy+0HZsVZtq40LRdDhWmKrUq9mil1xi0jNX3rafxvPLMRaVx6BaxVWPY68DLarhZiZ2NLE3TUm7PD/MeYfNvVwqSEyu6GWIDnT5drBXkMQTAkbg+x6ocWwQ+HkCM59YMxoD1ZSlD9GmZgB5Rr+p2RT0hh/k08zjFuPVaDVQDpbcYVMQG8X4QKGX+OE2y5vJ2DTG0U35GYdmoTnM1KrR4aDXXYbXjWHO6ZWlps1gc1SrGk87Xm02VXLvtCqMwYzJmSFjr/PxcyaZ3MsMXreaV062PiM7z/mK7dhr0wc7Yz6uVYsxvWoyeN/wmceGu1YHvXb5zIvrfq12ZoyFhTPtNnc0MBkf06Bws6kLmg7jpk1n81FV07NZNZMcuG12NEEqj3M2uydBKm+WNJO1tWSHPeVwOPhU60TV5r9hkthCt8phdBRC4FMEeKD2KfL0hQAEILCewNpvJIfd5gufrzw2ob4mjst9VWK/IXolUdzTzN9S0SENYCZxdeAp2V4HL4xVsrJ2MR+7myYuxRLFUaBarSoTg/FqVPbi8w5NZ7NtbqeKN5XjCcerqd2g1y6fZBsvBy2iLMWTVZOyZL7wcnIAky1s+kGryf3WCQ8XVqs7M7vGthd4POhdteNNNa1Su7HDwtX6Pjbe9eac1VDTRmclJ4OB7aTDYdnJ1rF8kkC9Q8xEtdHQN6Wlw3ukEAK/SoAHar96suwLAhCAAAQ+RmDXV8/rxJP73zVA0/OYQ6+ql7fWgyUfbFNgsvqnQnNTg+S4y3h1fk5TupUPPLbVqnanTN3IYKmKa8bK1cVXx4bj1epvGS9JXZRvlmh1s2owf62NvWqhVnftsbc7d5u0mpRpwhqcdJgvN+UYrM3WdJspbO5rs12tOpZpjt20cuXmYJOyZouUPEYvmVxxOQ/tiu7RcxciO7uFk+9qHWe2eFzbm3Nm+N79OVObhty87PXaLEQAgacR4IHa006EeSBwloB/RPU+/PgAO8uXeghA4IcI9N4qH7XFXUPuEh/e5pO7zMzW0/TyAnVeMG8lpQebrU020KRP/4Ey9dXlgZJau3cMNU2F4802q5S02ugW8xrYAy1FfVpKJXbpVbFEPhbEfK2VeU8mq15tzKtdrErOcSnWXhQ322nOzaZenrbgVU3nTcOmYNClqT+WnN/1Mf/NqsltLgS7ORICCHwjgZXP2r9x/8wMgR8j0PySMdgjH5MDOO9ZSrcNd8V7jv6FO+Vu33voENtL7Jl6zvGZ53L/VN91Jwym1dL5Ly0Dq96S8naCvQGipieLmuQzWPLbJgp0I0WTKIh5iQc+tjRf0lTG7t4oytJqXErjcQmBhxPggdrDD4jxILCPQPp8Ghfz6TXm857VdNtwY7zn6F+403i3c6vP3ACRmOmBNgPtgZp4jhziAw/onpHibWAdn38nfN3A95zjt3fhWL/9BJk/EvhXvCCGAATeQ+D536LecxbsFAIQuJ8A74H3M6fjpwjEP1+58z91Ck/ry53wtBN55zzch+8891/aNf8bar90muwFAv/zHzbGL9ARDR9dkQYxBCDwKgK8Ab7quNksBCAAAQg8ikDvz5NHDckwEJgnwAO1eVYoIfBlBPi78csOjHEhAAEIQAACFxCw7wP+RyxfDC6g+5WW3AlfeWw/NzT34c8d6Rs3xAO1N546e4YABCDQI8CXmx4Z8hCAAAS+lwDv7d97dgsn5zZYCBMrCEAAAkaAB2rcBhCAAATeToBv2G+/A9g/BCAAAQhAAAIQuJ6AfefkH8xej5kO9xHggdp9rOkEAQhAAAIQgAAEvosAD9y/67yYFgIQgMDDCfCx8vADYrxdBPj/8rkLF2IIQAACEIAABCAAAQhAAAIQgAAEIACBtxP4iyfEb78F2D8EIAABCEAAAhCAAAQgAAEIQAACEIDAHgL8C7U9tNBCAAIQgAAEIAABCEAAAhCAAAQgAAEIvJ4AD9RefwsAAAIQgAAEIAABCEAAAhCAAAQgAAEIQGAPAR6o7aGFFgIQgAAEIAABCEAAAhCAAAQgAAEIQOD1BHig9vpbAAAQgAAEIAABCEAAAhCAAAQgAAEIQAACewjwQG0PLbQQgAAEIAABCEAAAhCAAAQgAAEIQAACryfwf68n8AUA/vrrL5+S/5esX3BajAgBCEAAAhCAAAQgAAEIQAACEIDArxP46yue0eiJ0uA4vmIjg/l7S3Xvv7HTJ+8rzraQdrS1417o3Lt5yEMAAhCAAAQgAAEIQAACEIAABCBwBYHf+Rdq/rSChxRX3CULPdNDpej8kBNME9rlE26qNNUTRopn94Y4HsFv8Pcd/cZe3nAHskcIQAACEIAABCAAAQhA4FEEfueBmmN9yOOP+TPWX+lv+LNWmx3w+boTHOzluiUoXce26ZxuXb/83tds3E66l+KSo9i7zeSwt7zJ/1eTsGqebMTC/dNERBICEIAABCAAAQhA4AkEfu2BmjG17+Jf8RU8/s3wRWMfvmvTfg/7UHgdgXhGX/Eiug7FDzvHU57Zpunnb4Zqvqt8Zp4f1vwwq3pj2DnO3FfPZBK3M7OLH75pr9sakK9jizMEIAABCEAAAqsIfOsDtfgVNn7rci7P/Aq+5MzixpcYftAk7kWHGJMfnO1trcX/bRu3/aa9v+oOfNVmX3hvP2HL6fUVR9JSvA+VjMpHxWlCu4zzP2rUY8OkDTZNrt5ymuFqyKnd8t0lf0fqXdLS8tbN45tM+myPGmlycmQQgAAEIACB2wh85QO19Olul+kbyW34bmiUNntDx3tapH2ly3tmaHZJt9NzBmtOS/JTBL70xjj2VmlVM/s9Zn7nCaYJZzZ153i/1ysB/70NvnZH8WS//XUU93LFgV7tf8XM5qmxPfj2U76IErYQgAAEIACBf4EAAhBIBOyLo37SEpc/RkB/M4z3ZfdDFKTLuPTkOG32S3fxZMLMFgmk+y0uEf8SATvo5Wf9M+9Oe8ns1d92Iz12sNsI0AgCEIAABCDQJPCV/0KtuZNeMn0J8G9pzaQc0qryFkx+yes5qLwpiEkprWkvHwfzOCrjanSL+aa+J46F52NrfaxRmvm8yTEHEdA8J31kOBPc2Wtmnjdovp25blQ/rL3b2XzBJv833BLn92inELntPZTzA9zsEDeojcfkzfMca5dO7ZjJY6t0LnsntMKvO8q9e9yrrzC/CFG9zznivTcAeghAAAIQeAOB33+glk6xfr8xQfyW0BTIxFcHX4nG5e4zo0kd42Wz+9jTVlPVQO9LSa8BFgZ1qrF5c2YlZwaWODZSUg7KuEz5ZpWSsapZIuXyILY2c++ekt60DtaUmTjma1USuLn9bip9tWmoZLNQq/Ift4iy2tQzzUax0JpuaqK+F8fhzxi6zxmH3oTkn0DgPSebdpoun3AWx2b4mY30tl83GN/cYtWqN8/oeUNsG+ztaG33SrL6z2hq1UWZSuZLj/giPthCAAIQgAAEjMDrHqiNT33yS1XzK8Vk7XiAY6t7W8/om3s8Nt6gar7L5sxjq81yDbmp3BSY1XgY9booGEzoSye/sp/3rw5psCoQKy0NdiGNqhTERj1ZzKtLTJqb8nL2IMlSslmVSlyTkrpsOqQZ6qXKfemYSbVVJvkrPxOk2vFsLk6a5GBNk8DHqDLLNJV17Fg7WVJNXpWJxH5v4y+/B3z7v3TEHzxQay2SHxyj9yKN4/U05CEAAQhAAAJvJvALD9T0XUQHufdLSVMfk7WFeo0DN0nllkwZN4kdx7ZxtWkVBRZH56rXal1KPmcue7u2phqg518H85KU71klWbPL5gzNqkGyN8yg5CuWZmCe3PtMiwGrk+UD5/HSTN8ZMmOfGYfxnIdXJ1v3Xumpb2+bnm++HlWiIHnq0gTJoVcS86nE3OJqNPe46j2fqlw2n6yNLNM0kbI3SXMeTzYNx1lM8ygAACAASURBVD5qdywwAgf8VZIAxl0M5tlVFcW1rzKDdoOlaG6yXW6q3VU1GGbJkg2jwWRomUcNqcGeHHwXMY74yfcSs0EAAhCAwP0EvvKBWvw4r9/n9kKMX2ViHH0sP25UV6NVjN120zB2H8S1r4lru4FDFKepzDyuDkwml5K/qnwXvV5pj1FWDevMqVxN5dMTSNkL5CDBYSs5rA18wjqVZTR8TyPBeCTJUpfYYuygVVkp44HyMy2SJlklw+bqseRMX3c+QCaNdN4hGfYujfzMvqJGh9Xz9HwsaSrP73GJQ3M2JSdbbG5WhoNgbDKYpFfYyw9m2LXUvHkGc8o8FY7n7BluVlm78b1aHWKvtBqtmkspad09EwtFIAapMFalpU2raDuIzSc5rxKbT9N51+TVYVAexZI1k3E2KZsbj+Uu6OmrUpleSbNjTcpnPEAttIxq52cwpaqaniQhAAEIQAACbybwlQ/U7MAGn+6b3xI2BXtviDrM8hbzI41bp1HH4vmm80rrmGYY126K9xpau7TrdDmep5Zv6j8iiJs6j0hbSMeRupgsCVS4K9DA0d8clO+5Nbsnk1jrS6lqoI+1MU4OtpRMksAukyC6KW6Op9XDwUxrmZs4Dj85ucqbQTR0gUaKS+d7RYe0keZgMRkniUOmfGwRy++Pm5Okae+fqnZszlll85lq+Khdj4epw2vjg8LBkspvCyZfWYOZfUlvAr3Jew4ny71dNLe4OUzUxCHrAD2lqmJJEsfWaUnlKYhuaUmX1apmXBwHULklo97ipkx6AghAAAIQgMB7CPzrx7a69jPevjTo54GgbLY01drtJ/NVlzZkc866nWMdo0+M3a3ZOjbaFERxjGuvuPrZ+PCmzoy9CcSmij+xl+dj5lhsPscK11btHSNuf29tnXzzIGrJnZm4wRjbDDOTOyv/PR47mZs41sbV2lerCtSrirXUC6pJT1nzVus/dSll6mD/Lb3pRWHt0kh+WQdryhYmm8TuH6O5o+YYzWSz/IHJOnzN1LFnNLVKmZPl8mkGZr7pvyloOi9M9gb4e/TyXXFhX6wgAAEIQAACLyfwrf9CrXlsva/vTfEgefLLx6oxBhOuWjq50zNjGKXa3TJjes3VptWZ2eZr6xbma69TNintatc8iLWb3TXkTOuqmWlRq3aBaoon+87I3N+UV8zZHH5vMg42s6Oot14zJYORUvkSUGnCOmTtYiVpkjrzpqCW1Ew02TtGqjXzutPa8WSmDumGA2LNqeLwdfLkpqapSvmTmzpQHidpbjB6VkEsr9uPtefj2v2kZzKMe0lLk43codZaJppPuh2TNWfQAM3V1OiKUTVA6sUlBCAAAQhAAALXEfj6B2rLv5TUb2lG37o087bUy193Zj/j3KT6Fd8IJw/9K/Zy5naa5HC4xdX+hwe7tHDmPe3OWyu9Tu9sPeY8A2rscHg1Mdn0WTLqLpPnvHZ6rOZvpF0b97OYLNmcYdJnfAMkE7s8eTrnHcYDL1xNOx2j2HUct0EYbGE8Q11N2z/GOZqk2aphFewqj4ZpO5uHFWuJIQABCEAAAj9M4CsfqMUvBGvPJn35uK5RHfvOXrX7pzLpK9qnxtjVN90kXuvH11zaZX6b+OHfhr+L5G2ndr7R2veZ88d03uE8k6sd1jJfOO1tb7+9t8fD70J7Jz92mz3k4B4yxsIbb8aqHlnlUG+DzTuqmswMM9DUGQbi80tp/nH3TYbj8vPT4gABCEAAAhB4A4GvfKB20cGkLx/pi0uv6Vd/I5ncY2/vS/IV4OZ34iV9j5mkm8RMBgwHS8e6f29V5TbYSxWLZF0a+LB0JwGd0aDp/cdnHWcGG8w8WX6+0WCG80uTuzjfaOBgM9Qb4FJutd1gvA8uRQjfMvMHcR1ufeBVsPc44lEenvOiwub2m6/KiwbAFgIQgAAEIPCTBL7ygdqTv7LYXfLw8X7yPl64qV1foJvfUBcO83CrK7Zf+V/R5eFgrxtv/O5U4fsk6Y+uYybXbQrnbyGQbiQfe3w7Hd5a72Y+bPiSwuYZrdr7/KFcOsaZ7cxv4UyXZq0xaeZJQgACEIAABCDwQQJf+UDtg7yua33RHxXjgT/SdDzSgdXbvuDe1ugAhF8t4U+IZ55sei1MHlP9I3my8DCEq/0PD/bawnoPLEeRbk7zj7dBXV0+QDSMrWP+h2Nt+QbUN9xO33VSxlz8l08O7eVIMYQABCAAgR8g8K8f2MMNWxh/L6xfX8b6VQMf6FtL9g5jW/OfY4UzVYMhrfWmQyyP8WbhScHMbCdbfLb8Tpif3emu7r+EZbCXwdIuXL8qhs/8yVZWl7551nbzo6LcJHDp2W12f5qAm+1pJ8I8EIAABCAAgasJ8C/UuoTHXxNtdfzNyculSZfW1ZbGLbqTDRfSYLVvqm4Kmkkr9HxymLlUoQVi4oVaavpsUhqXV0/XpxmibLNjFI/jutmx/utWb97g+Kzrwc2MV6vuOYXBHXjPAAu7PHkvM/fAQhSPtXoPh/QukW7OtPrY8/rgYAsR1XfXdBwf3Obh1j+whcN7pxACEIAABCAAgUqAB2qVyZFM/eLoLum7qV0Ovo1F8UAW52v2jT4aQ4aTJVaYpq22cZL5+KRPnKpaaZuaZ3K/tVAOg6AOMBA/ealJaWbgeByuF5NjSHtNZRsFtXtctXhTkPTHLhO92rQ5/LFeH6xK21wySWW1xHahyfMnPLzZ37gtD2//mYVXvMqu2+nHb6ElAywxuQ4yzhCAAAQgAAEIPJkA/5XPf07n5N//J8v/meNPNP8N70DfAyVpvOsu62w1Y3D8J41RlS7o5WO5Gfqlgrg671OrvjTzH8T//T8DAv+V/Of/rt2vzGdsmwcthxgM3Ezmq64fKAdLMjFNjL2kOefA7eRSalfnOeOfzDetqr7JuZncNK+C2i5qmihqSZWlTC2JXT4SrxrJDyLtd3JHXlvF1W3vtNWhdqmZY1XX+VTn78o0eY6PslmycNfj7gcaLTc8MMOlJbtOZJf40rExhwAEIAABCDyHwFc+UDvzFWdc21y1pP9sHpvJxpokSJfj2sHq5ni1Uc1U/xlNrWpmJq16sl4+9prRRP2x+J4ux2a7p+pqAif9T5Y7Q/uzYe9fDrWvm+z1uecQP9ulsrJ5hMsDHcTVo8a+k72+9EzT2OmyufeoiXFTnJLSW6DYNDFOJVdc3tzuni3MbMo0+tk1VfPlWR3MvCZrbc00C6tVldVMrTqWqUMOfK4bY9B0ydL3Tr5k+5hAAAIQgAAELiLwHf+Vz11fdxKpvbUD/WBJTaPGv77EjGQKtKrvOsq4Jl2qsAZSyso0Sp7UR8+xbW3kGU2SrCbdvPxYbWxRHeKqx02NLfmPTZIE2poJ0tJ/i77g/9Z99YbunUXURyaWnzePJjGeaer6vb326uNUMZ7x8V3EqnviNJvdpccmST7HTGzLyeceCJt9haWON3hdH4Yw3vWg47hQq7t2oaqLgvPbmRzsUbuenDnJnraFybObfyGYYRRH/5hPWOxyUNgU1+SBTPM40pzaQsofaLewpE6ezDV2ynMJAQhAAAIQgMA8ge94oDa/n0cpd3212iUeb3Ov1dX6NO3edrH8TK37zDhsagaCY0txj814YGv68eqBjfv37LGtVuOXciXrLmxpxlbbkW30VDy2SrI4jJZqUh3j0q7YzZs+zb67zH9MbECaoOI2PwhtcJQPmTCO0YtnIPdqN0+nV7gr/8Ej3jXnd4nPnN2x2sE5Nm/CY13sFAaFgxnGxzfw7BUeKOlZ3Zm3sUXpS7dwJy56QQACEIAABGYI8EBthhIaCLyLgL5zz2x7XjyvtL5j8XhVY0/KXD8Wj1fVcXPyqJzpO6+pzgcym9s8L9BUskp/2ikvpQeWl3JGk8plYoF8oqZ6eqaKqzL6LImtRex7uGPy0WxuGFtoqRnsHWDGf69nc7CaNNu6L/WqS9Xh45nmFjSV7+U5GxFbTZiC8XaS+Njl5gzHbL3qhvnPjDeorZMfvm1S4aXABztiCQIQgAAEIPA0Av/8p1VPm4x5nkMgfpHiW9RzzoVJILCLQHwhWyGv5V30flI8uCXi0vlbRW7nrSYPYtBRS/VVoKXxnJJVB8uMV33+qGmaNGVR2XPo5d1w5ndyaJaM+TRLLDl2Tp5jcWyRCn2pljdlzamaymoYZ/A4FaaStNqcM2oOlJtndGi28KSUM11MPCmTOQEEIAABCEDgJQR4oPaSgz61zfhFqn5XO2VNMQQgcCOB+Fq2trycb2T/xFa9+6GXf+IeXjnT4IAGS89B5UMefv85WX6SwzzhqOxtdqwZr9pGosAue10GykmHSdlJtpRDAAIQgAAEvo4AD9S+7sg+MLC+SA2+q31gLFpCAAL7Cejl7KW8qPcj/JGKwZ0Ql7hDHnje8YBsvHhGcSnmH7gLRnoCgXjDpHtJ481oJCaAAAQgAAEIvIoA/xtqrzrug5vlS/lBcJRB4PEE7C8lXuCPP6VbB4x/PHNv3Ir+dLN4dqfNMIBAgwDvCQ0opCAAAQhA4MUEeKD24sNn6xCAwPsI+J9D/OH98yevI27+AazVn+fwexucPLvmuf8eDXZ0hsDMvTSjOTMDtRCAAAQgAIGvJsADta8+PoaHAAQgcISA/bHNn0lHwH1hzcxBx4cvujdi8gv3/a0jx/NKRxCXtL2k8XwzqRICCBiBejvV2yZpqgCSEIAABCAAgZcT4IHay28Atg8BCLyUAH8avfTgy7brnVAzpYjEHQTS44zNlnZwe0s2PRF8L4F4M6QXdVzqbTBpkkOvijwEIAABCEDgVQR4oPaq42azEIAABCAAgf8Q4C/kb78V6gnWzLfvkfmXEEhPx6rn+M4Zr1Y3MhCAAAQgAIGXEOCB2ksOmm1CAAIQgMCLCNQ/gPUXdV16EZfHb9VPR4fVnJcTbGIheZjA+I4arx5uSiEEIAABCEDgBwjw/9/tBw6RLUAAAhCAAAQgAAEIQCAT4OFsJsI1BCAAAQhAYB0BHqitY4kTBCAAAQhAAAIQgAAEIAABCEAAAhCAwAsI/OsFe2SLEIAABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8gwAO1N5wye4QABCAAAQhAAAIQgAAEIAABCEAAAhBYRoAHastQYgQBCEAAAhCAAAQgAAEIQAACEIAABCDwBgI8UHvDKbNHCEAAAhCAAAQgAAEIQAACEIAABCAAgWUEeKC2DCVGEIAABCAAAQhAAAIQgAAEIAABCEAAAm8g8H9P3uRff/0Vx/v3v/9tl568Oj7WN1bFOWOeGAIQgAAEIAABCEAAAhCAAAQgAAEIQOCrCfzlT6aeuYf0QO2ZQzLVSwj0nuEe2H60milPL9L4rLYXR9ue5kw++hNDAAIQgAAEIAABCEAAAhCAAATeRuA7HqjFBxCTsT8sSMeZaqVJeavSkhyixpJ2WZ9HSOwC+73pE0uIIQCBlxCI7yd744jIa2NGcXyDUpIAAhCAAAQgAAEIQAACEIAABJYQePR/5TPtMP3pmC7H4vpgy/Tm0Mz7kgyrptfa81GflFpKefUaBF57oHDgeWYpzmOxBpvJx75Jb0tuFfPSe1KXTXEsHOt7PjE/iOucx1oPWvSWrLW2pjjOEwtjvhef1GuY6GOxZkt5LiOxvXGkF2tjXvGmQMrfDuKdH3ca8zHuaXr5WLs2jh39NN1f+WZSqzWI+pm4OpCBAAQgAAEIQAACEIAABIzAP89BnobDv+j7VOnvh6eN+s557IB0LjGONGI+xns1Ud+Lo3+Mo35vPtb2YvO0pfondNL3WifZ/GWvL/nxWTifAedavhbpoPVtS7ZHcejFtw1DIwi8nEDvPaeHJeqjJuZnYtW62C5773VSEkAAAhCAAAQgAAEIRAL/PBOJ2SfE+nvPhtG3vScMxgwQgMCrCNh7kd6CUmwc9IdrT9PMfxxg7y/nd+bjcehA4+GmeKB3gAN9rL0itvnjDM242TdtXIVRHM1jnhgCEPg6Auklb/P7qz7m46ZiPsYzmqgfx9GtzuO1UUMMAQhAAAIQ+CyBf/5Q/Owcze76Qs8naJMPSQhAAAIQ6BGwTxB9dszE0eeA3srVTlbRR8mrA2uqYXpxnKGnIe8HmjjolFM+MY+Emz5JHzW92pjfG/f89/qghwAEIHAFgd57VMzX+IpJ8IQABCCwi8A/f2/sKrtH7N9WrZe/gd7TlC4QgAAEIAABCLyNgH3laH7ZiPm9cWS4qjZ67o3jDHtrP6W3ma11PZqY78Vx5qjp5aMmxlWvTPwLX0kLYr4X79Vf7TPwt6UIxGPfZs33fFI+mpiVfGK+GUduMdaQMUkMASfgtx80IAABCCwn8Nz/pwT6EF2+ZwwhAAEIQAACEIBAJND7cyvm98Y9/xmfXm3M741j3721n9L3Zo75XhxnjpqYt1hLCmKyJ7a8vqnGwqi3fFMzqY+1MVaL5CONBBbEGWbyUeNx6iJBLy/BOJgZLGoUe1/fbIyt3aYm6sdxHD718kITzOTlo9NRuS9FE4nrUpStjVNTXYqPAi158Km8dbfWkafiOGHSxCViCEAAAgsJtP/z2IUNDlvFN0d/yz5sRSEEIAABCEAAAhCAAAQgAIEzBOzPk+ZfJb38mV692tgrxlEf8zNxrI1xrL0iL09rZLHYqm/KN/UzGhUSQAACEFhLoP2psLbHYTd/f7Ryvb0etqIQAhCAAAQgAAEIQAACEIAABCAAAQhAAAJLCPxriQsmEIAABCAAAQhAAAIQgAAEIAABCEAAAhB4CQEeqL3koNkmBCAAAQhAAAIQgAAEIAABCEAAAhCAwBoCPFBbwxEXCEAAAhCAAAQgAAEIQAACEIAABCAAgZcQ4IHaSw6abUIAAhCAAAQgAAEIQAACEIAABCAAAQisIcADtTUccYEABCAAAQhAAAIQgAAEIAABCEAAAhB4CQEeqL3koNkmBCAAAQhAAAIQgAAEIAABCEAAAhCAwBoCPFBbwxEXCEAAAhCAAAQgAAEIQAACEIAABCAAgZcQ4IHaSw6abUIAAhCAAAQgAAEIQAACEIAABCAAAQisIfB/a2wucPnrr78ucMXyMwR6p/nvf//bluz3ybHc331qbObnW5yckHIIQAACEIAABCAAAQhAAAIQgAAEfobAgmcZF7GIj2BWPQ058+wmPqa5aMu/ahuPsu5x4eFWc8+satHzJw8BCEAAAhCAAAQgAAEIQAACEIDAqwg894GaHYMexKx6ICJDnfGkcyycLFGL64I4lXd5zmzadR1SS8tnHve6FE5t7e08f2nrxLNePmGGOtX5zK/u6zwZHCAAAQhAAAIQgAAEIAABCEDgagLP/a98Xr1z8//sY461G3zmXupjprTrtWOb26CjLa1tp70MmrrmutaaoRlsDtasenJy745c7+ce48EeTRb1przothnM8LQlMXnaYMwDAQhAAAIQgAAEIAABCEDgUwSuesSwZD/+B7BZrfqDVoZ7PQ8XLuEwMPHBVvEZNDqwFKE1yy8ae9x3bVP1atraquWlMQhNWRPOkuQHWy+Zv2myd1NR74abpxBLNsXNIX8mKRQv52AH6ih+jMNPbiq9+myPP3ZqaYNcQgACEIAABCAAAQh8isBL/4Xa4a/XhwsPH/D4D9rxPB/8Y0ljNzc+HrtZMp8080F3W1rVfdDFp13VaH7vKCuBej8svAdqu1/K6A7nTtax/uTN4wd95ynr1hLYS7s3N5hmuHQAbfPmoLnxmRkOF86YjzXW+ifPYrxrViEgAvHVl+IlLw33VDt5xl5aJYAABCAAgU0C/9pUIIDAWgL68F5rG93GLdKXiVg4H8vEeo3bueeMZr77pPIjTSdnOyyLm9IpjN1iiSutcFBb9WP/316Fhp/vT3L41KZS33S59gUl89e+5Acbb6Leq2+a7EpaR/3sKkR8jIDT9lqLj5lQtZxAOhcdjef1Vra2r5ur11pz3CAAAQi8gcBLH6gd/uQ4XHjmZjr2IeqjHqs9M6319dZNk9vmsUaDXoMJm2OfSY4nOeNMLQSuI2CvEW7dhBcgCchXXw4+IL56Xz78nZ9x53HFs4jxeWccmgQcst0kT7tPfCT/3Zz8g0nNdtEMt52Fnb7fAM2N3DZGsztJCEAAAt9I4LkP1J7wnv6EGeyuOjDGgZIlt++47+AjfEn3XSbjUcdWqp3fkZXMi8fd51cPzDlv/gTl/UifsOsbZtCdc0OvR7WwjfvPo6a6dBh7EfnPpV2quTVV0pgrXh7IPHb0Lv/ZeZhkefd7DLXH2K6ZjIJxXHGN9axC4CSBdMemy5Pm58v97cJ8bLDls40N1fr8LmYcxsPMOKCBAAQg8CoCz32gdukxDL4p/v05Gb7cx9hGqoV/5P/5YyDGcf6Yr7FnYt5q7TI6eBw1vTjVysf1fhnj1EX6lJ+5HNdWdIc9ff5angawyyu+haQudYxm5tj2m1YkDxNIp9A7SuWT/nDf7yrU9hV81/yHp9V+33nuh7lR+AQCunt9GLuHD9/GZ2qPoUjDHzOhCgJfSmB8/x9+IY9pjG3HI42dWYUABCDwNgLP/X9KYO/197+h7+3Y1Cupjyvfi/LzN9lmSRXUzHy7qJSPdhFXayx9XfLMpiAV1hsgOaRLnzMlk2e6dPHkBo/tInVsXsYxYtwUWzJqYlz1YmiytE0vtBJpPK4m40z0MWVvnpjvxb1GVS+lLaV9aSkFvk3Xu2ESxEv3NJkrJ1tEB+KvI+Bn/XVjf+/AEfilLzF/7Rso63hpow+exa/u64NIaX0/Ab1UrfVjb2kfzN5MVr2fmM8A9aUcIvDBDCxBAAIQgMCYwHMfqI3nPrna/CD0T7X46aUPTrVrFqqk6lVoS+lTU1Yp7yXylIMFMZl6aWmcN5PYTjOoi5VLIE+tNgPpm6uHk3W2sVVzjGYy+bhmcrOx9kBJLPe4OaGSqYXyyefwFtzHuriD/U4dU6PJy+Tj5larwH10mfSxizQxeTLWfs3H/Zu7jrLYUSM1BdVK+mjiMltS4KvpMiYtrlapnQuiSY3jp1UT0gAAIABJREFUGGfiXq+eZ9Tv1fRqe/mBfyLWU9a89TpcW93IQGAJgfgS+N5b1F5ZvpElTDCZIfBM5s+cqsfz/CtufNvf8IkzAO6z3TBDDy95CEAAAt9C4LkP1MYfM3fyHXzejMeY/KyN/pMl476sPo3A5vcSfWXxYPPmj3qJ682jpQTE8zKxVYs9WU1SrV9G5+bMA5+mftxFo2pO1yvfLI9JH1h6D+IuothiLanEBb28yk0QS6SXIPpEZcw3xSkpfTSJcVO/Kzlwa+4r7b05oSVVO/Bvztn0HxvWXtVEmmbTmKy1sbsrfVPyTHtUXrZJ4HmX2VLSD8RWKH1Tpo4xUKOadEP7HTUxjiUxjpoYR43Fmjbmo97i5kaiJtVKHzUee8eefiYfNb049dU8Pf2qvPa4yhAfCHyWgN3St718DuzUZ7Mhz8xptYPWt21fexkMwxIEIAABCAwI8L+hluH8+Xzsfsg1P+HSh2LUxCXLx6UY5yHmrqN5jK36T6u//yefU96XevYmth+vnR9vXtnrO8jbPIPVVUv3bOEP3antaJ6Z7Uu8l0YyP+yzt2/UD5pqvKRJl9HtcKxeex1sGP+JhXvdkv6/lv/8T7bLXEsWKJnKLW8Z+4mDxViFzcAKPR9bJGXVSKwlldiSJ+sMVexVlh8sybmnqQKN1/RPqypX8Gec/2AZN61WsVaG48BbVKtmleaJeiWbJTXZ01s+LilWMGk10FcHz/RKevlx1aCLGfpP1Pw39/f/lXOUKZ+q4qXFXqLfaXXmMtZ6rKp0aXm/BywvTTOInkmgpWruSgnsMsZ+mdySJumr+FhGo8pfwaahajeVJuiJU94u5RZjJVMgTfJJMl1Kr0wKkk9P38snNy4vIjDmH9/PLxpg0jbdTpNVyCAAAQi8isBzH6g95+Nk4Q3R+wTd3OymIA05/ggcu/WGTC3i5dgwKnfFBybZ5e/ii4bfnMTPyLo3BxgnJ8k0TWww5ZOP5bW0OX+il2p7PsonfWqnwaRPAr+UrLkak+6T9NE8LcXaGMeSyXwssdh/Yu1kbIVRmS61NLkR6fcG8k8DpEuzNaX/pBamrOKkSZdVb86m+eP0P1hSoWuUrD6+1MurcFdgszUH85nHVtqXBmta+aoMNb/EWuq1M0HUxFgmcYYosHy6jPPEcg1m+lSSLtWrZ+4C/a7l3tfzvRlUngLNafkYuyz2sth+Bpq6pF5WqHhXYJ6q/bv99M0/7uI+UTMYfiD7M9FBJtH2QFy3MDbxUZtVzWR1c5l8VKVMKpEg5f2ytzqTb3ZMhemyOcNM0ntp5qZt1ERP5T1QrYIoHsTySZpeXjIXeLsYS+CBfKRRkJR2KfHkS6Y6PC1jG/mZvTyNLfNAAAI/T+C5/5XPS9HbZ2Hvk6OX93liocWetBKPvTbGcRdRH/ObcW8k9TWHgabpr1qbSrUKmiXjpNdqj01x0thlUx/zXuJuKa/aZt4LpWnOc38ybse724Q1GQfzLUhjwdpNbQ4Qh0mxpkr5dLl85uR/5jLO1kTRTDY7RqueQPmILhb28iocB717w/PRvOkTy5sbl6Bp1Uxao16+OYMnByV1BhN7Ms2sfGykpJcMGqnKNeqrfAoGVhpMmk23ZO6X8rFLOcizWbIwOeageVJHq+otuTLNv6lP/pdeahgfcryRNMmBkuRg7dwk5ceX4xJ57tqLd/QS+Y83mMTmYHpP2m+ZjPcyWHUrt3WZPLWUymM+zuB5lacqv2zWxqSqqk/Tv9ZaoSVrvjmA2llgJd50UFunig6TcfRX01Sb8rHEN+gDp6p62Rs4+avQG/WqJIszbIpVtTaITHrOM5pmrW/qQPmYxiTe5kgkIQABCPw8gef+C7UDnwdnTuvmdrtGtdluG++GXvax7T9NCLakfIyVtCDme3HU92KrjeU92dPyPvbMSfVum5RPlzP79RmiMs2TPMU55eUQ8zGWoAZ1hqpRxj01hvIWxGRqnVrYahJEnyviONsV/oc9HcVFNGZ2PaPx3cUhPZ6vnecTPWMcHWI+xlUzP3PTx5LNfGoUNTE2WRzAqySwwOOoUexLamR5+0nJZOgalVjQ1EdBM3afVBvN01LTxJJWoiWLrUqFCqKtxKsCN/fW8lRrZZYE1uWkjwaLVjE+6X+m3MYYT6Lhz3SJJjE2z3RZu5ggamJcxSnzp/Sf70tajXkZjjmothdEz4Fmc0nz9JTK/zm6/7k5e7W9vFv5xuP8Tb3JpFHgDk29NHvB7tULyGagkUzZnHnsYINtzjajGXdhFQIQgMBPEnjuA7VLcacPm/gpMv7AUGEssVHTJ5lkcRdKptqo2RVHnxjHeVI++td5BuJY2IvH5WoXyy2ZfnzVk1FZ81EziKuJrHpLk/nxfidNjsmWt15ueGxfN1fZri/auGz/dPifvwrqHiWuS3sz9kJIJRqgLiVlumzqa1L+qVybqiVRmcpdnJJRb7FpXKZ8s1cy8ctUmC5luCtwk9Rul4PE1cQyWm0GXrIpa9YeTh5otwS1Ddzz6Y3U0x/ee69wptGMpue/mZ80r7KErgrmWx+2SoWbHU1gc/qotdbz1aSZ/9vlz0/VNzNRHOOm2JLSxDljnApN75mkUd5X06WJkz7ZLr9MA8z7x8L5mf/sb+PNsM4w9k+r6TLOWZ1jJhXGJWIIQAACEHgDgec+UJv/MFt+TjOtTTMjm5xt+eexGS733NyLM/HfVewj3TaVt6tjeGbh2fVaLMynaZ1hj3Psmwq11KzddTTC64H9Tp6xtcQ2QMxrHg9M5sFAE0uibcw3Y/dUi0Ej11R9qm12qcnJvdTCwxl13MVnvp38Y8kxONHhurgOHI94pu95kr0Zet1drzk1QPSJsflI0/Ns5mXivaRRXhkFSen5nt7yWlLgJdFnsKS+FsQ9xhJZxaQKlZTMl5SXUnktKUgau4xLGiwma8lmRj7J3y7T8JtWHxT4qCdRXD3/3vH26i+dPw5jsS5j7APotrGleHf5qgonp63+sXBw7hpjs6+U416xby+OVopN3IvTkl06n6iPvWI+xlFzZxxniPGdM9ALAhCAwDsJPPeB2qXnkT5s5r9VpMJdQ6p2vp37975YRJ8Yx6l6+aix2Gbz8Xq9kn7zctDXG206nBGohYLoNpgtym6Lm0M2u5tyXtx0iEk/63ji7j/fwpQyic4pfhrwOJ7PlnYxTyBa9eLN7Q8EmmSgqX19Oykvq5TvXQ70zWGSvqnp9VJeJoNyaVQlcV2SxgLJUhw1zdgKY23SjJsm8d5L7/un/2gG2V46jLp8Khicgo00Xl0787Fe86fj/vN6252Jd+kFZHIvY3Mz8R8/CIvl78FMeSoZX/692z//GUztZYXN5NhwctWbTopN9mfMv/+zogMjNXs1fSzZzMc5k8Yum/6xZBBP1m5ONWgRlw77eKHKJ8dWaxUqczJYbnhynr3l3z7/3v2ihwAEIDBD4LkP1PZ+7M3s9iKNjXrptFf7X4Rl8Ll7Ka7xdgZTjQt91cpPOsx0GWvmZ5jnvHdTm/rUelNvW25qkk8kY/pmSdQodp+9epVbEGtjHDWPii8dsmk+OKy1ZA40igPHeOFgA9u9A0/ertaxNt3VS+LoY0nlK58/Pfc9Lqkmlokdm4JmclDVG1t7SbXK10aDJRenXnIeFJpGstrRM9Ik/7i6adIzb+bXujVbWHKApVdydf6BI63dst9COt+F++15Wl5LcS+e93k8r2Gaemkki24zceolHw9i0xj3+lZNnWFGo6pdYq+KJc3Yks28lc/kNds4iFZjJasQgAAEXkXguQ/U7jyG9CmrT9/NGQafLmbS8+nla7uBv4ndxzXJ05LNfGrhGiXTpfKHg+WGhyfxwuXzJOwnx/ts+Twc2/UTNr53hs0N7jWcOa+/Sf33v8ra0w8Emnmg6dlaXuWu+XuU4TBRH+NmCxPEH7VIQbO2lzTDzXJv2nRQeXN1Mtk0GXObdL5IVoGcnLZJIA5/0j9afV3cg1PzTqnm57cca3ux3EwQNcoPAtfPnOaMptnICu3nz2j5IWzUuyxmxrHpx4Inr2r43nn18r4plQ/26JrzPoMWu5ZmZt5leFJcyVgmJm1g/znZqFceezU1f8b5z0smimPcLDyQ9F6bzpuCA60pgQAEIPAbBJ77QG35e7d9OvbOzD9O4urgo7Tn4yX6Hd2WxD3nwTze1wt7Myzn3GuU8uOpknjysofIyxfuNFr1+M/MLJ9qUjMy9G3Gy4GPZDcHGsn6poGbk0R9U9BMDiglvflvjmEa+0mF8VKrm32l/Ntx6Bn9d8WbM7jbRd13jToWXzShbCdBDYacdJiUDRqdWdJ+3WTvMEmf3JqDRY3i5NMsPDahqqyX2iX/Zl7J+dmSrS7NwU3+nqC8rpWUzAuVl88gcP+BYOFSmnO5s1htOleYmyUSHCN2pqNaPyeIR9nEbvuNGp/8PIQIv/p7F83jM1hSfWN5gmkaydJS71L6P6X/PI3azPcMLT+YMFZNymKJpopJj7U03ojLoiZaeT5qerGqXKDLGAyWoowYAhCAwDsJPPeB2trz0Cf6LluvGnxSDpbs46f3CZTyySRextgnj7W9eNceTRx99tae0S/sa6AqqzOzbdbG4Y91jw7WLs4f4yTTYN7UlVEvwSCItQPZzJJbzSjHmuQTd52Wko+tpkzzclJWa3uFvbw5xOGr4aUZm8p/YhfNY4HiKIixBOYT8x5Xc+U9ULmCnk/SRx+rVbnn9dvyTcNYLrGCQYk0Cqr4zzijJ62qTUFvFyZrLsVkHSOZ18vDc1arM5k6uWVq8nALd1toWCeJB1FXmxmfypY02AGTpnNKqlHNp8zkZW/OmI/xpK3LDheOuxyz1dGMzZurZ2qToYbvefbyySdeuqcVeq1aJE3KuzhqDsR/enb7pnnSAAfaXVpi4/lP7LKEUjRUbL0UxyAijfmLYm/XM69AekryEIAABF5L4LkP1C76DOt9gOkOqB8enom/k7hZIs1m0HT2Ki3psulmsmb+zcnIxDEup5FamH/8XqKvRJIpqJP4UrrnLen5nt7yVZNMvNZkzbytKq+g19StJPNL/bZ8XIqxaeSZ8iqPGk+qxC//dm894rHVXt4L0+8/No1HRZLFvhbHS2k8iH0HtpIpSD6DywMldbaB/7El3+zmbELXU0qQxujpTeZLA0Gy0mUqsUv/kSAGthQv74x7TGyG/47892wxvmK8GQJRE+M6j23KfpLGk1VsGVtq5ntJ6VML1yspWc9HepUo8CXNbPm0pFrXTPbanGQsuGK1uS9rpB31BFcMg+cBAjqpA7WTJbGFYgUy6d0qytcSZaSRm5aUSUEtMYElm/lUmy43e5k+amKcrMaXVni4duy8d7UJ6iGz7d0LeghAAAI3E/i/m/t9ql38VIhxmkdLHuz6GLYS18ukZ57y8XJvbU9vnoOl2FF7nNTH2pl4YGutB6sz5tIMfAZLKj8cRHORVGC2Loiy1Ku31MwrGVt4F89IELs0k1FgtdIoiIIYSxBniN1j3gtVEn3Ox7KtHZP5piDp5y/HznXVMhq72SUKanksMZ8qcPOY9zjmxwOoRVNmSZlHgfK2GvNyU75ZLpkC6ZVRUP3lKU0zqLJqpUIXS1BrpRwEgyotWaAuyUqamHex/fZV/y2HZkksPx83W6QBmpraWjIL5BBlyiuIq804Ke2yKbsumQbY20gn64XN+ZusdjWKtr2Be3lrVJdkGOfvzVnzKm+aN7fmJrFwIPOlyZKmz0VJn78C2dtOHM5bHWt9f9+9c+7V245EdW/tXn2zlyO1GS5lqzuwbvbSvnsRoYcABCDwZALPfaDW/IC5GeXej5O9+pu3M2j3kcmvbnq1f+KpdvqCkgTjy1iuuFnS9G+WxGSNzcd+PK+g2bGZVKGvVv9aFTW+an0tqPno6RrpTZz06dKV8femIIotHujjUhws5uXWTGo1Bq6MhnGMlI+FUZbytWp+HrPy8lpimegsWVVqtqj3IZti11exl0z+tvKeeXKYlFlVGim1MJ8kSI3s8nCvZBV9al8NtjmPNlVNvGMvH+eJw3h+3DfpJU55zRY9XaMSLR3Le3nvt3mmRlE5WJJsoKmbVZWC8QCS1cD6zvjXwgOZ5h7H3VWiYKw/MJVK1EIZD3r5JFty6b16p9nLW2stnecT96t5luxOQ/rAY09r3dxLzceBk2dvqZeP5bWRryrvJs0ho0+MZ/pG/TiOPF251r/ZXS0USLYLhaoIIAABCLyTwHMfqL3zPG7YtX1w6pPSP0R1eUP3N7Q4yXOzfFMwCTn6xHiy3GW1sGZ6Ssv3xHGGGU3U3xavGsx94gszbaHXaJw//Oo2W69NY+hSfQczS2yBG87PI/9o4j4p45eTem2qqW8mx/5pmKZDM5kK42XUa2ATxHzUK94lnjG0jtFTjQaBhlShZ3Q5qK1LvQGanqn1TMeef5xEtp6UrWZIglQrfczPxL3ZZvpG/4GPZhtsIVptxvLRkGrRrJXeVi2WOOabhUqqxAMVpsuqt4xppJdgMhjUxiX392GSsy0pn8bYzDeHl6EGkI+39svUK0116aXmSTNo4Pnug70M3DSAN0pjeHJQPj/ecqUmb858uJ1sq8PaRtWfDAQgAIEfI/DcB2qD9/ofO4NPbQfCnyJPXwhUAsu/wi43PDPz/DA9ZS9fp+plzjvsdR50HCypi2n8Xbon9rxp7KenkVsvGBQ2l5rJah5lMZaymfTVtKRLBSYbxEaj6aPWMYg+yjeTtpry8dJjb93Ly38mMBNtJLWu/iaI4hl/10SrVFWXlKm9tJRM4qVrKqKo2RtHzzrVXrf79XH+yDDGk1NZiRPocVjYSyP1PCVIQXNfNnD0UYnynjGNttaLVWtB1MS8x27ufetqzMxoov5Y7PNog8nEZ3BNWjpwucrnQGtKIAABCPwkgePfwq/GET9X7vk8u3pHD/FPYP0Swg85HcaAwEMI6I2CN4eHnAhj/ACBX/rAndnLjGbJser9ytzGb1lXjHTS82R5BCgOEcJC/9hrPm5OVcsl01LchSe1FwUpr9qYj0n3tPJkru4SWFXSRB/px7JY0ovjXqKt9BppMI/E46DZy2zV93yL8QCsQgACEPg9AvkT5VE75P39iuMQVTfns/MKyHhC4AcI6L2Cd4kfOE22cB0Bf6VsvkwmZdfNifMbCDzwNrORNl8du45m7x5n9K6JYwxmlnigiVYnY2t3RaNoG+OT01IOAQhA4G0ELnmPXgXx5k+sVWM/3EdUfc4rPqQfToDxIACBeQL+jsEbxTwxlK8ioI/UzdcIL6VX3Rhs9ocJzL/qfxgCW4MABCAAASfA/4baG++Eze/9b4TCniEAAQhAAAIXEOBR2gVQsYTAZwjwcv4Md7pCAAIQeCqB5z5Qeyqxr5+Lp2lff4RsAAI3EuAd40bYtPpKAv4a0T9a+co9MDQEIDBBgJf5BCQkEIAABN5FgP/K57vOm91CAAIQgAAEILCWwOaf2TyYXgscNwjcTECvcV7LN5OnHQQgAIGHE+BfqD38gBgPAhCAAAQgAIGnE4j/To0/uZ9+WswHgUMEeGkfwkYRBCAAgV8m8Nx/ocZ/FvTL9x17gwAEIAABCEAAAhCAAAQgAAEIQAACX0vgX187OYNDAAIQgAAEIAABCEAAAhCAAAQgAAEIQOADBJ77QE3/rFr/VO0DeGgJAQhAAAIQgAAEIAABCEAAAhCAAAQgAIH/JfDcB2r/OydXEIAABCAAAQhAAAIQgAAEIAABCEAAAhB4BIHnPlDjH6Y94gZhCAhAAAIQgAAEIAABCEAAAhCAAAQgAIH/JfDcB2r/OydXEIAABCAAAQhAAAIQgAAEIAABCEAAAhB4BIHnPlDT/4baIzgxBAQgAAEIQAACEIAABCAAAQhAAAIQgAAE/hB47gM1DggCEIAABCAAAQhAAAIQgAAEIAABCEAAAg8k8NwHavxvqD3wdmEkCEAAAhCAAAQgAAEIQAACEIAABCAAgec+UONsIAABCEAAAhCAAAQgAAEIQAACEIAABCDwQALPfaDG/4baA28XRoIABCAAAQhAAAIQgAAEIAABCEAAAhB47gM1zgYCEIAABCAAAQhAAAIQgAAEIAABCEAAAg8k8NwHavrfUOOfqj3wvmEkCEAAAhCAAAQgAAEIQAACEIAABCDwWgLPfaCmI7Ena3q4piQBBCAAAQhAAAIQgAAEIAABCEAAAhCAAAQ+QuC5D9TiP0yL8Ucw0RQCEIAABCAAAQhAAAIQgAAEIAABCEAAAk7guQ/UOCEIQAACEIAABCAAAQhAAAIQgAAEIAABCDyQwHMfqOm/5sk/T3vgfcNIEIAABCAAAQhAAAIQgAAEIAABCEDgtQSe+0DttUfCxiEAAQhAAAIQgAAEIAABCEAAAhCAAASeTOC5D9T0D9P0T9WezJHZIAABCEAAAhCAAAQgAAEIQAACEIAABF5C4LkP1F5yAGwTAhCAAAQgAAEIQAACEIAABCAAAQhA4LsIPPeBmv5hmv6p2neRZVoIQAACEIAABCAAAQhAAAIQgAAEIACBnyTw3AdqP4mbTUEAAhCAAAQgAAEIQAACEIAABCAAAQh8O4HnPlDTP0zTP1X7dtbMDwEIQAACEIAABCAAAQhAAAIQgAAEIPADBJ77QO0H4LIFCEAAAhCAAAQgAAEIQAACEIAABCAAgd8j8NwHavzDtN+729gRBCAAAQhAAAIQgAAEIAABCEAAAhD4AQLPfaD2A3DZAgQgAAEIQAACEIAABCAAAQhAAAIQgMDvEXjuAzX9b6j9HnR2BAEIQAACEIAABCAAAQhAAAIQgAAEIPC9BJ77QO17mTI5BCAAAQhAAAIQgAAEIAABCEAAAhCAwA8TeO4DNf1vqPFP1X74/mNrEIAABCAAAQhAAAIQgAAEIAABCEDg6wg894Ha16FkYAhAAAIQgAAEIAABCEAAAhCAAAQgAIE3EHjuAzX9wzT9U7U3nAd7hAAEIAABCEAAAhCAAAQgAAEIQAACEHg4gec+UHs4OMaDAAQgAAEIQAACEIAABCAAAQhAAAIQeCeB5z5Q4x+mvfOOZNcQgAAEIAABCEAAAhCAAAQgAAEIQODhBJ77QO3h4BgPAhCAAAQgAAEIQAACEIAABCAAAQhA4J0EeKD2znNn1xCAAAQgAAEIQAACEIAABCAAAQhAAAIHCfBA7SA4yiAAAQhAAAIQgAAEIAABCEAAAhCAAATeSYAHau88d3YNAQhAAAIQgAAEIAABCEAAAhCAAAQgcJAAD9QOgqMMAhCAAAQgAAEIQAACEIAABCAAAQhA4J0EnvtA7d///vc7j4RdQwACEIAABCAAAQhAAAIQgAAEIAABCDyZwHMfqD2ZGrNBAAIQgAAEIAABCEAAAhCAAAQgAAEIvJbAcx+o/fXXX689FTYOAQhAAAIQgAAEIAABCEAAAhCAAAQg8FgCz32g9lhkDAYBCEAAAhCAAAQgAAEIQAACEIAABCDwZgLPfaDG/4bam+9L9g6B2wjYP4bVv4eN8W0D0AgCEIAABCAAAQhAAAIQgAAEvo7A/33dxAcG1l/LqvWndcqnS5d95IleGkkDf3uwd1+uj+dSjyNq7uTzqb6Te7TxKqvJ2iWyh/PxPfqQcb81E1fPxE3nz57Rme1QCwEIQAACEIAABCAAAQhAAAJG4MN/ew/OIP4VeuaPz+gzaDdYOtN9YFuX0qi39a2TrM3Efc1sKup3TTJjvsuwijXbDb1q982Mj3f/bMKiCe+fQa03gzptLFk7+Z294i4Uf+qW0AAEEIAABCAAAQhAAAIQgAAEfpLAc/8rn0tw669Z/ZFsgeLUIi71NKlk4aVGXej5BKu9+6r6eC6DHd1wZHW2wTw3L9lsHxzvBvireH6Q0qotHPb5c4/88+uwD4UQaBJ484urCYQkBCAAAQhAAAIQgMBvE/jx/8qn/s63L/qK7UQ91rf/3lLMX30fqJdPpcur+z7Tf3P7EnwEl7o/h56NpPv5I1M5k48cx/x+70ckLAritFfgSnv0vtY05eMYxA8hUM8o3TY6zRsG1jC7mlrVLv0NGznWwrd/0V4Wmi+0OgaKKghAAAIQgAAEIPBmAj/+QO3rjta/HH/d2IOB/Q+S+X01/4BJ5VET/WN+MNLhJfXib5gew6uPoNd3Jp/uolTy5MnTqIPL3h7H+d/Y+wDLtyzZQaSTqpf3HFbqOwNQJRbcM+TMVLs0voU4vO+l5nfZJrG7peTJS3nG4U96LizXePJ85pwab2EQb54Yxxa9vGkiuvdAi3A8Ng5v3n4FclFmcCte1BFbCEAAAj9A4C0P1OoncfyaUj+qq/4HDvt7t+DHEY/se/fC5B8hMLh5bnixW4vBAL50cozoX61iZqz8yOnQtBLwI4v3hsf2O55mLVyYmW8Ub6qFA9xmFed3wrZ3T/ql/bYfm2eeSXN4Nznv0zQ/OVvT82RS+00+S2AmzwdeNrcfk/HIlI/JB27KRrr5+ETGWz+fz5lTi2y18du27I3iDGf2Qi0EIACBlxD48f8NtflT1OfWTImJpVcwKPwj//u7uP2M9eNPzeQztvJ2zd/RpynwZNN/pjZqYjzotbmkYZqILNnMb9o2Bb2ZlV/brjkDyXsILLxtxgP7PTO4c3SHj33Gq+4/ttKWx7Jxo8OrehEddnhVYfOGue3g5g+rOee3nJR46qXhk/tlTMb4IbvTSAoeMpiNEcFqPAsUS/CcmRdOEndnsf1o4+rSy0vwtMAH9qlivHxON2+20NLypg8xrPfJPYMZ2Nro52nXLZOBAAQgsJfAex+oxU8si+PlJkQX+8fMZqF/RKlk03wgiL1k2PwIHJhIr6Apbq56Mo7RrN0UNKsuStrM/jP2n9H0HP7bofFdZFzSW635M+NFtzM+M7UzmjRPvKzxXsNdDs0b1TpWk4WZgf9gaTyACj1o7is6mMB/YvKe2PofLobEAAAgAElEQVRaIw18T1O6QKBHIN2K6XVhlyZwjd+6PZ/JvEzcc7JqLEszj8W3rdYNPnPOq4GkXesGUF/PKK9AgkcFt40XG1lsP/VlaBn/eRSiw8P4Xmyn7mCXMT5sO1NovdTU+zpw5W01xjOeaCAAAQi8h8B7H6gdOGP7OPEfq9XnnMVKVk9bSuL6KVWrakYtYt8qG2dkIlnN2FJMpnhcGGu1TQvsR4XnAxtpbBIFHvsAcS/RwfN/xvzP306Ko8xiz1swaJFK/DK27sXNQu/l7XwXPdlk3k3i/JOFq2bw7U8OMCkbbGHGwUdyk6hP+bjU7NjTp3yzNiY3G0XxRXGc+aIWY9srBrjCc7yL61Zvu0mWvO1cxwHnZxLQ/akPzTTnG+6ruPcUi0bkEDUSWBA1Mf+pOM4T44XzxPdqtYiBxbpc2PeDVnrJaAbf4J3bbPZqJjXk3iCe7N5a9BCAAAQeS+AL/jfU1r6b6yTqp5eWmoH0mseCwWeD6yV2Ty/xuClotrakeiXDnr7mNb+7ucCT9jvaxiGrj2V6k6tFNFSyaXVRMk4Yt+bDp0ycQXt3h7iRKHOfmNE2a4mWapU79ErinB7LKi7FMQax11qh/Vjsl663TC10gS9ZrCApVRsNpY/iKLC8X6o8KlNsGtXO6L1cJcktXkoTW5hA+WZcZ2jqXeZLKonJOIniaKXkzYFmsECTT86g2lqoJbc6YL5rhjSAuh/r6+Xx+JJ/mi3q09Lyy16v3k57+s3BDhcm5wM+g73oIHqa1D1dWrnPk/K61KFv+ruP5pFDDNRrLIslvxpvkv/VjWtfm/eA7haVvCGIu95E9BtAtOW0X8+n5EVbrr1S33R5bIwlJsdaUwUBCEDgOgJf8EDtus3LuX6QaMmD3qedfTZoKZVcfbk5c2+A+Hmm+c0t5mOt8hLHVcXiEPW2qryUJwP593w0Z29TKe96n9Niv5R5FLvGlpJGYg9iSVxSeUw2Y/d3vcVV02tRlZap4vH80cRrmzOYrJePDh77XmKJZ/x39IlKzytTbVdlzrTo1cZ8jGdmlj6SmSncq6+e3lrkNYkpq7lWpZehLSW9XUrvblGTYgncMFnJJ+VN7EspL727NTW+1PytcgXJP1ZF8xl9rB3H1lSGUdkcpqmMVXHOmL8ttgGakzcH8L039Zs7bRruTfoAe6vm9TPH0dP08rF71MQ4amI8o4n6Xmw+zVMzfXOp17eXj31nNFHfmyFpdHnAX7UK3ESX48DR9Uos32M7to2rMp+3Ukn0WRVH810jzYtXjXqDz3M29ZxJbsBOCwhAAAJ7CXzBf+Uzfr7u3d5Anz4e0mUs1ABNjZKSpdqUlz7KNuNkYnrzOWa12WsgiB3rSM3CWNIUXJeMrS2Ol2pqu7AfX5VAgWQ1UIkHSWCeKeOXqWqmUfTZq1et9qiMrCz4G8GfH602A5OoygQxrpfRwQr9MpbEOIp7sen3lvSszuTvnGGyl/Ce2ZfV/rkF8n9FvecpsQvSpZK98mbeTey3raa9e7JWNftW2eGM/G2eOJLy7pwuD7ebL4zDWJUPYL81T7WS5s9W/nlMPx6+eo71tW/KWLkG6FnFvMVyiHlPRg4xVslmMPaP5QN/H8z3VYdsmsS+JtisdX2dYZxX6+RffaS0IM0WlxbGzRmayV3zmNh/Nkc12aZGgl1iVdWgucEqU6bXt5dXoQWm8Z+YXBjbXsx/bPjfETZk1WQG1FjTnG0SiGoV1Ak3M5O9zEcbOdluc6SmQE01RpL18km2eelA1G5TjwACEIDAtxD4ggdq34Iyzjn+wBh8OI0LrYV/IMVek7E1rX0321XzalI1KXOgJDnEy82ZXeBNI65YGONorrg5s5LR1ku0ZJcWx0t5zgc+3tinbmHctDezfGJ5MxkFzb1sCppVllS7psBsDzs3DUlOEkjkZ44pnVQsibEPkMSaSvk0QBUoY4H7e23qlXzSZTSJsUzc05Z6hS4wvf1EjWLLR+djcdPk75bBPF2qkTQ+as1LoCUFTc+BXoUp8JI0gGl6VspboNj1nonJmE99x5c6I8ma5lpNgYtT0i7TbFUwyMzXRmWdxDM17+M185pcWKKJxYOx41I8ZTlEQTPWSApMpqbmGfPRwfOaOS4146j32H43lZ70Vd+U6wfi+aVx04HPTKFmHnNTlxlPFzuHGstKgTxjiVZrIH1d2sycqU3mC63M2dz8J3VZe2ktZBhjJWeCM3N6bbP1YGlmKjQQgAAEnk/gvQ/Umu/7Bw4s+sTYrexrRPObRDM53702mqw92Td2WWgVbU/Gh8nUvrZB/6lLlrGlZr4m55W1tmai2+ZmkyDWVmdlUpXyx4LoZrEuFUza/in95yvjZNVy2d6xzwzwwF4aKd1L8TLGcfuW7y1FWS9WaxcMrAZLVjte7XX/VN52nTaethC3E+PmwFFgcbxs6pV0cdLXwaSvQRW7Z1WmjFonvS4VpMI7L+MMFnvrumXLKymZxFqKMl+1367vaSwfZ1CVAhPYjy496M2Q8rGqmsTVcby39u+Jw8yKFXi7dKnhLZ+WmnrN7PpU4klpormSVwdq6o3ihM2ZTeaaQeF1M1diNkZKznT3LYyVPY23S301g+ebzlFjAvkr36yqSddbI/vxVQVVbBk18jheNvUxGXt5HFdn4vFsMw4a2KzqDMk/Xc74o4EABCDwcALvfaCWDkafByl/9WXq2/uksXxaqh9a86OqNnnOOKSBN0u814FGm85VoNnUzoIUe8aT0lerZkZ6eUaZO1vGtxyXNmM5761VofdNjWwkCcYzp0JdqlyZk0FzjKano9AAwtsU1+R8o1q7K3Nbo11T7RI75B7hQX5XlyjuQfNeOnQr6cW2JBPNrxZa8owJXCPBriDWxnjSxDc1KZbs74n/+1+y9lhLKYib9V767UorTyW6jLVKDoK9ercaDDApGIx03dIYu/Xt7UuUeoI6s0rqUi9jJYOquPRH+M+vnmEzX32aspr0fik/BhJ7pcJ0KR8FsTbGvUJpFLgyXSqpvAK1Ti3Gl6oyH1kNSkyjEpPFWFXRxwSuiUkpfUmXTY1We4FMFFRlnGEgq4W7Mjb/YAvqa4Fi8/c4ZlLT5DlQpsLm5Z8Z//OY6aRV9e8ZWt5/aslmZr7QlNEtcktLUWbxfItUyCUEIACBZxJ47wO1+NbvH3jHTqjWxg+SGEf/mI9x1NQ4zuyrVjtf7mLXV6vabpyJfWPcrNoUNKu+K2l71DbP471/7zPDSzM/XkSRYrvUjwwto9iDv7H+7/e2JOhdVqukVHcFLvDLJLbLQb6KT2Z6vU7aDsqds/UdaE4u7T3Hef28cn4LfgTxIHpdYt7ieDnfrqfUiWieXf4Syyc16uUlS4J4+fdWp1+bXij9n9J//h5TXn3HQdKnqca1ddXKo0MUpDm1pAGahUpK5oW9vK1qKcV2qRmixg2bv6VvrsokztaLzaGpbzrPJH222K5XZX3jT092IG+2sSpdxqVxPLOLnsNkbZIdAzKzwRlN3YuNVyesMsvM+EdNjJuGg2SstTj+9Kq0ERNLE2Mlx4H7eMeeMhEzWWw0ro2e8lF5qlU+Vi2Mzb/uV001Xupo+TRnEnAJAQhA4OsI8P/lc8eR+cfAoEAfJFGzWWXiGY17+gdY9D8QN+ec9Nk7gPeyDU76N2XOZ9NEvSZ5HtiLz+C/vV0dOOU1dsrHQi15oJKoUWwaCVSo1V5gJU2xrGKhWjRLTNnLR5MUz5eoe3I4cLnXKg4Z483W8+ImcPnP+6jk6qA3cC9v8/guBgJb0k5rrCUFM3uMPkkf5xnIUlW8tCq/NCvFEkR/T7pm1/xyU6ByBb6ULus8ctgVmE9ytvKaSZ6bglXjpb5XXMa9pLETnLR6xTDVM45XV5+Z8Zl7uBLV8RbMqvooOWNVy9VRc8pHYi0pUNWBIJqo1wEfKzErH/Kwj/a4awD19b3EWhnGpRhHcYpVm/JrLzX8pO1efc9WPvdsszdGL+9nFGdT7Eu9QstXgTarquqvJQIIQAACP0Dgvf9CTZ8WdooxrodaPy2ixmpTedRbHC9VGJN/JP/8Z2LS9IJY65o0QLNQmlpe9as01flYxubR/JMOe/WTtm+TGUb/GW/8v6r82HSmtulc78CFVup42FMOB4K6tQMmsSQa2o7i0pLY/GOLSc9dk+wSTw5whWwvhzP72tvr2H7PTLjZ0cyrv/ZlQfrZNIwCq42XauSeWvozQv6l1UGQ/E2pFqmql5csChRXf9MrKZn6akm2g2AslnlPtjc/mMSXzNB/olJjxOSB+L/e/3M/HPCxkjqkJW3OVaP6VGvd0k6bNC7tmAbQHj/SVN11lHUMW6ozV70V1tpaGDPS/ynNn8XNvho4+kzGMlRfK+zFM54yjOLmXlxgS7Uk6pvD1JLYjhgCEIDANxJ47wO1bzwtzbz3A0mfansL1VGBrJQZB/HDdaycXJ3fQnPU5jxNZZ1HMpuhjqFks4W5qXzgHJc2feoMsTzFPXEvH8uTJl2asma8POYH24+9FFttLPf8XpM6hvwVHPNU+cKg7neh+Z1Wm0jjTv8+5v/+haNgcto/pf/8ddTra3lfSvqZLl4bC3tDRo2cva8urwh688z0strxhOPVcevx6sx4BzTjgd3QNDOyj8yvpnFCJeeB7C0Z6OMk8wM0ldZl0CiWNGXNpKr+PtR1/4lC7GWxLj3Wb3U/EMjzQK2V+GZ9kp7DHyT5yY7ExwYYQE6G3n2g1yQWpNq4tDd2q8m+bu6j7m30cb3t1DcbJ6mZuDqO//j985EqcYXpGf2uAq/t5eVMAAEIQOAHCPBA7e9DnP/4qZ8NzVolTV9LrKOSUo5vpj82//OtaLJwbBtXNVIcLwoGcRwm+gxKnrZ0fux6Rlfsce+c8Wh2zaNCBVZucbyMhr2lnj7WDuKT5XIe++ylKtu9wRU3yW3D791s1Y9PoeoPZNbSOOBW93jA5MDGZ0qak2hgBWYV4xnnnsZ8Vln1Wng+NorbjPmmQxRXwczwm5ooUDzu65O4xkos8LhO6BnZqnCglzhpmvmk6Q2wK69GVmX+y1ssN9y1u+eInYPRjsCvHq/Z654Tia3VMSZ971pqopDeAo898LhZUpNeUvO9zC7zamLltinfl8euOWzbLHR/d06x6VXicfydhom1dS9kIAABCHwjgfc+UNO7/8yxRfHkh8GgRA5R42NoSUEcr5k0QfWJVTE2B5nEOGomY/m4vjeD5XtLk41MFnvFeNMh7tHjwTwukH+sTXusS3GSXovKQb1ieYxrSVyN5TGOGsU9gfKxlyXtp7cReabASlImXTYFzWQs3DtGrI1x3GDMe7w5Ri15VEa7W74RMxx7qvUYSDSJcawa5OuSZTyZ7hBPRlsJ/lRs3KUqlE/aoPJSpsDbxarNkuSw63LS3GRxpEELU9qPCyZLBm5akqcya4OBv05E21FgMwwKbTUqNXAzqdUzwXiYM84Han0Y26zvd+FsbugjxVhDNns1k1Ziefv5e8ryb10tL89dgQrluat8obg3gOf/3nnZo5K9Wh+vFs6MPfY0h6bgWK+ZedBcQcAOUT/ybx6iySQggAAEIPBOAi99oKZvG37q6XLzVpBegZXUD5WYMaV6eRBXtVSTvqTfMz4SK0i2cWxpFgbJXzNbixgf7rjXJM0T+yYyvjTQx9pevHe8no+GSQKbuTl2kulS4jqYMtKoygLn0PwdZVKmpC7/Hve/X7mSm2s0xoyVbA8EGqNZG8doCvYmfbNeFePq84fQwW+lXhuHj3HtNc7U2jG0sVtareZJYJc9zcIxatPXZiLtGN8JZElfmWy+lJLA7yuVNzeue68payblo1rPSJzy0qfA9PZj4rHeNLFwrJe456l89Ilx7PXxWNvRJJpfmRTUkiR41OXhaTc5nNzmYLDzd8vAXGObpimzpPbeFMjBgxlNKqmX0cTieFnFKbNLXGutXMCjVYxT1clL4Z330TAHaue7oIQABCDwEQIvfaC2nHXvE2I+P/6wMZ+mVTM5ubs/lv/5G95jm8HHkK2C6mlL0tdVZWQ4sJK4F6hWgds29dKkVcs3l5pJr01Laup5XVrgsfR+aSYKPI6XlpHe2+m38qZXL6+1SwWSqdADE7hGeSnjkmtsSavSbwbRx8QzDk1NmlN9Yz71kuZY0BxDVrGvkueDpq1Nop/zLdzBDD1oQovJGKfuzWmTfywZ6KNMs1nS494Mno+/Y62VqzDmYxz7Vr2VJ8H4Muqbsebp+Qxm65XM5+fN4/Dub7XN5Hz3XcrayzLz88/0qi1mqpZrDo+xlobta97QZ57X96CZj1v1BIfzdTY1SkvNfNKMx5BYVlFvyWY+aq6ONYBGtY5/5vr7/S0me5PMaGqt+tallDnmn0wGl9G/Fw/KL12K81zXaP4srpthxvlb5pzZCxoIQAAClcBLH6jZR139qXRipqlXMipTbJqY8ZKY8TjmY5yUchtoUkn0r1X/v7072nIb1xEFunpW//8v56KL96DRlEjTsuyy5V0PWRAEguBWJV3WyWRqpsa7TTIZlRln0Jbv3sqax4OVXXKGVnxz0936THbL7813y9tl/tS7ezeSo11y+WjhKD9v2K2K4rvqY3mtr3HtXPM34+4nsKivS2rbe+N5n27fe5tnffT5GXnnhUXUzGfIJutB26urz7NEEF85T8R1hu3aVtC6Zfz4zNkhera2manzdKc4cNmabxeO8tvKLvPPuD9fXb5exv3dy3rGWnB63A2w239SU+fMeFufmazZ3SiTWd8ycVm/siyDuJtxF0xuxTA5z6SsaxiXrTjWRtDirqbmc4taM1lby1qcHXb36mp2L7c9t5k68/ZuZroZYrb46pJZvB5Ekyie95nfvblX2+JmmYKnCqw8hVoTD33+3GvxWZOv9FypuTnPI02OrU3MunwUT+b/eSzDP3VjYe2ZfTKZY+StCLqeUZz1tUxMgACBawic/D8On4iSf0b7U/hEVa0IpED8Fpv/5poUHP7teWDhZIw8y71B7dlGahQ1vrfnqL72rPGo/pF89K8HiVZx2TZtcfw6miHLcoDaqsV5q+uT+9b8zY1GPesuOUMWZ9u66XbfyOSS1rAtbPls0m7t/pr1u3dbn3or62PfGteaSRxLDi+sbbtT560cqWVaWUvuLqn1WZDJzGT/CCZ381atr5NkvlZ2u0xu1d0j7hZm821Qe24X1rtdz3or225rukxU1oXbu9kqyyY1tVsty7WtW71Vl0Q8udXWZk3r2dVnTRfkAKP6ScHoVuZzpAi2yZppU3UzZEHLt8tt3DXPTWt963/vrzlA9hx1qJW7xVlQ589uefAsa7du5rPDKGgNs0+WzfPd7rmqC3Labf+7Km8O0/Vf37cbo17Om0zuTm7V/hlP6ie3cnkNVup3azIZ3XYxV5J1EjEBAgQ+VODvD53b2AQIPCjQ/axTu7WfkyYFcav+LFXXzuNJz9HCA0tGrTJfe47iLH4weHb/Ol7ulUHcrfH2Mpd3ZZk/tqQuPxznSBl033Vxmbcmc9YBWn382rWqNTVu9a247lVralxr1tfmMLEk49p2FG+LI1NnaAu3ZaOGWV+Hz2QLRv0nw+/eyi2yYZtzW9wOtc3nKfKA255ZsxvUnhlnk9F5I9/VtMo2Z8R5kJbPX3POrj4LMshhsmfemq9t9d1G3dp22Y6Qt0ZLar7F3cLssA1qfY13B+iWR31u1NbOV9Wa2qr26fL18mY86n9z4e8WrI89ghrNP6of5aNPPtBRz1bTZp70ibJWs+2Z+bbFtknM0NW0yvx1dPfB4UdtY9/JrZxqFLS1OVttFXHmR8sj32qieFQf+cnydivXtuLtvjVf45udFRAgQOD9BbxQe/9nZEICrxNoP+jEftufh143hJ3eSWD0nVDzu3FN1gON8lEzudU61IIa17VdPrfu8t1llmVQC2qcBV1Qa0ZxtyQv763fXZjJbVD7d3d3b+0m28LRrVG+brdbU5M1rgszjoL8MyqTpwSjrUf5ummrWR9ssX5SlntFTcYxUsaZb03qtC2uzWvNNp89t012M1GfDQ+szfFibXxlq8jXeHfrrImFN/t0Nbk2O8d2WZPJFnSDdXdXLttZWv/RueoA25qcrZXFry1ou9d4NM+25ua5ctPWc1TfyqJ/lNV4NEmXz8Gyf9ekXcaqtkVdnmtrMuNcmJkM5guz7GaQfXL4bsl25q5g5bI1yeNk0K0dzdCV5eW2vnXutsv6GoxmiJrJrdpBTIAAgQ8V+M8PK291hvzz95T/9rzV0QxD4G0FFn/ftTK/N9/2ORqMAAEChwXiT/jtH+8H/tivS7p42z+mbTV17FZW19a7NV/jUU3bYttztHbUJ+p356/1o7juVeOV+lozWpv5DNqq7jJbtXxezs/VFbdV3ZKsiXyNc4vFoK6tcSxvl92+tW1Xn7dqftQka3LVZKOs6YJs0tbO95rXdJ3zMrfITO2TyQjm88/7xNos2PbJW3W7Fi8Wb8u2rWQIECDw5gLHfyZ49sHyj2l/2j6bWn8CKZC/7yKz+1uvFezeyiYCAgQIELiYQPzh/4I/+fO/QS/Y62IP6HuOc/hbsf4AU+NKV/M1rjUrcV1b47q25mtca0ZxrV+Jn9Hnrn1bcYzRfmvXtaPZ5AkQIPARAq/48egYRPcn77EmVhEgcEAgf/eN1vqoM5KRJ0CAwMcJ5J/5v/5nu4/ZH/fNY2ACBAgQIPDNAv4NtW9++s5OYF+g/u+HXcWvf9zq5nFJgAABAq8RePbbrnyv95rj2IUAAQIECBAg8KCAF2oPAlpO4OIC9eWat2kXf9iOR4DAdwvUV2aj+AVCsbX/3LzA2RYECBAgQIDAgwJeqD0IaDmBywrUzzM1vuyBHYwAAQLfKhB/yPsLYt/68J2bAAECBAgQOCjwvv8bYP5g55P8wWdrGQECBAgQIEBgTSB/7urKX/ZjWDfAy/btzuuSAAECBAgQILAo8H+Ldb9Y1v2A9YuT2JoAAQIECBAgcFWBeIeVr7Ey/q0fw35r36s+XOciQIAAAQIEThf4gL+hFmfOH+9OP7+GBAgQIECAAAECBAgQIECAAAECBO4S+IC/oeZt2l1PVDEBAgQIECBAgAABAgQIECBAgMBTBT7ghdpTz685AQIECBAgQIAAAQIECBAgQIAAgbsEvFC7i0sxAQIECBAgQIAAAQIECBAgQIDAtwt4ofbt3wHOT4AAAQIECBAgQIAAAQIECBAgcJeAF2p3cSkmQIAAAQIECBAgQIAAAQIECBD4dgEv1L79O8D5CRAgQIAAAQIECBAgQIAAAQIE7hL4gBdqf/31111HUkyAAAECBAgQIECAAAECBAgQIEDgeQIf8ELteYfXmQABAgQIECBAgAABAgQIECBAgMC9Ah/wQu3Pnz/3nko9AQIECBAgQIAAAQIECBAgQIAAgScJfMALtSedXFsCBAgQIECAAAECBAgQIECAAAECBwS8UDuAZgkBAgQIECBAgAABAgQIECBAgMD3Cnih9r3P3skJECBAgAABAgQIECBAgAABAgQOCHihdgDNEgIECBAgQIAAAQIECBAgQIAAge8V8ELte5+9kxMgQIAAAQIECBAgQIAAAQIECBwQ+IAXan/99deBg1lCgAABAgQIECBAgAABAgQIECBA4BkCH/BC7RnH1pMAAQIECBAgQIAAAQIECBAgQIDAMYEPeKH258+fY2ezigABAgQIECBAgAABAgQIECBAgMDpAh/wQu30M2tIgAABAgQIECBAgAABAgQIECBA4LDAB7xQ82+oHX66FhIgQIAAAQIECBAgQIAAAQIECJwu8AEv1E4/s4YECBAgQIAAAQIECBAgQIAAAQIEDgt8wAs1/4ba4adrIQECBAgQIECAAAECBAgQIECAwOkCH/BC7fQza0iAAAECBAgQIECAAAECBAgQIEDgsMAHvFDzb6gdfroWEiBAgAABAgQIECBAgAABAgQInC7wAS/UTj+zhgQIECBAgAABAgQIECBAgAABAgQOC3zACzX/htrhp2shAQIECBAgQIAAAQIECBAgQIDA6QIf8ELt9DNrSIAAAQIECBAgQIAAAQIECBAgQOCwwAe8UPNvqB1+uhYSIECAAAECBAgQIECAAAECBAicLvABL9ROP7OGBAgQIECAAAECBAgQIECAAAECBA4LfMALNf+G2uGnayEBAgQIECBAgAABAgQIECBAgMDpAu/+Qs3btNMfuYYECBAgQIAAAQIECBAgQIAAAQKPCLz7C7X4B9T8G2qPPGBrCRAgQIAAAQIECBAgQIAAAQIEzhV49xdq555WNwIECBAgQIAAAQIECBAgQIAAAQIPCnzACzX/V58PPmPLCRAgQIAAAQIECBAgQIAAAQIEThT4gBdqJ55WKwIECBAgQIAAAQIECBAgQIAAAQIPCnih9iCg5QQIECBAgAABAgQIECBAgAABAt8l4IXadz1vpyVAgAABAgQIECBAgAABAgQIEHhQwAu1BwEtJ0CAAAECBAgQIECAAAECBAgQ+C4BL9S+63k7LQECBAgQIECAAAECBAgQIECAwIMCXqg9CGg5AQIECBAgQIAAAQIECBAgQIDAdwl4ofZdz9tpCRAgQIAAAQIECBAgQIAAAQIEHhTwQu1BQMsJECBAgAABAgQIECBAgAABAgS+S8ALtdXn/dfPV1S3IH5dXNnV31zY1S/ucqxssle7daztWaveYYazzqIPgcsIxG/M088y6jnKnz6AhgQIECBAgAABAgQIELhLwAu1u7jOKX7/j4jvMOE7zDB53jFeTljj+ZLJ3RNvLc5zeMd7+0/q49bhMSx8mUB7gvVh1fjcMdperefzdjl3Zt0IECBAgAABAgQIEPhCAS/Ubj/09qHuz89XVGdQP/jtdsmCXNKWx695q1vY9mrJGndlp1yO+td8xPXylH1XmvzKpiuD7dbU57tbEIAHy0kAABy+SURBVMmXnehlG41OOs/HeDlhBvMlp9/9GeHfMVb6tyWtssYraz+9Js67e4RRfrd4JVkb1nhlrRoCBAgQIECAAAECBAi8WODvF+/3odvFp7t4aZLDr3zYW6ypbbP/64PugDFADLZyhBeMup3tBZtOtmgs7cHV+OaSKEjSN3nuk5lHt/IIo4JtfmuVTfLb7CNAYuyY8yNG3T6FY5l8Um15d3ms5+6qUI3mtX/GLXgee/bPHZ+31+7ZJQkQIECAAAECBAgQ+EQBL9SOP7XJh675B7O2sNXEr7VPjY9PtrZytFfkY6r4am1GZWubHKxqMxxc/JJl6RO7RfwrSpODPmme7tQxwL0bVau6tuYn53r8Vj3CercYtS182Zzrsz2v8pjV8+Z5Rud6xnzKz9hITwIECBAgQIAAAQIELibghdqRB1pfBBxZ/zlrvuSk7UP14mF3P3XP37O0znftcvh7ZPEUx/rXg0SH9b3qa4uRw9zw2MBWHRaoj2y3yfrT312+TUbDyaajb5ttn8VM7pXf1RFkXJu0ZM2ICRAgQIAAAQIECBAg4N9Qu/E9kB+6btSV2+tLfj6+/ft/SVp6/HKYg8VZ1o9z7tAv+xB74IAHZmu7HFh4ruqbdKsONT7wLF5zonx8MW3E7fI1W//KLvMDBkJ8PWOwm23ng62PtO1zc+v15ioJECBAgAABAgQIEPgGAS/UZk95+6FrVn3nPZ/f7gR7SvnhR3zX42u73LXkKac9o+kxsXr2Gm8nOtZ/2+cZmXyO8yM8Y+tX9pw/gmefPfrPt5iPtwJVO+zu9TPCU94Yroz36zXhU4l+fR4DECBAgAABAgQIEHhPgXd/obb7aecYZf2QUOPFbusfMLYzj9ZO8ru3IrnNt+R6vjtvWz5Jbo+TxXXtdoAsy2ClZlvcBqh7Zc2DwV3zbPeayGyLZT5aIJ/1g98z748wP2A6PPsgz9uoHvB5uzzb5wX9K9QLtrMFAQIECBAgQIAAgY8TePd/Q639TH/Kx55tk2jekhnMn99iWW3S5q+Zm/FoyW6+JiPenjG2G+Xbrfk8uw3bkm7rUZ9Wln3qqliS+dHybb5rmAXZueuZ+ayMoKupt+6Ko0/2j2DedlSQ+Ww16dNqWsGovtaMjrNSU9dmfT1yLZjHOWqURTw54KRPzrCtOdxz2+qbM/UxbR2OPbVtn8XM5Dtt8p0wb54HXDlLq4kl8bVSP9/63ruxaSz5lX1fv+m9OOoJECBAgAABAgQIvIPAu/8NtVOMfj4Q/f//n5Utzg8MeVlrctMsi0yLoyzvToIobvW1ZrvFbk0uqXt1cb3M+ggyn0G7211Oku1WDhYLt2sz+c8hyz+llPnsn2u7W90u7XL0a1vbNpo0zEmyZrRLVnY7dgu7uyuXhzt0C+Oyy7Tdd5Nxq+ZrfHPmKM6vSXHUTO4+9dZ2vO0wNbOt78bbPv1ckkG3pLtsZV0yLmu+xrVyN9+S8WutzIbb/G7Zen23vF3uDlYrO7daX+O6pIvrQTLu1ma+W7t7eVdxdLi3fnfT1yRz1Axes69dCBAgQIAAAQIECBBYF/iAF2rdB7n1s3WV+cmkNaxt81a3pLuMJXVVd3d+ubjFvEnerWP8DPWff+6n7bXN5/KVoG5R6/Mgo4Is3hbUkbZ3c2ELbhZEWQ7Tre0uR61qPuL4WmzY9Z9fZs/o31W2Wy0f8T8TbGpySfaJTMT1MmtGQS3+WbrzN25aftuhrW2zjWq2q7pMPVeNu7J62e3VxmgF9VbEbba6NuJa093Ky9ozk21tvezi3e26mna50r/W1Lg2jHz7qsnJFlG8rXw8878p/m1eN8q7LdjdLmtGdzOfTRa/W3LhYhD9FyvnjzvnjG41rs0P5Lvl9bLFOX9rXi+3xTUzGSbLak2Ns0BAgAABAgQIECBAgEAIfMALtcefU34ki88GGUfb7pNSvfX4ptv+ref880mdoYvrZY7XktEzM+2MWZxBrWnFeSvXZlCHrGXbJvNWdW3GEWScO86DVv+z7u61K52z5t7BcuHNYNS5UrcmWTnSzr3+sRi/gMuyFrSNWs+2arI2i2/O0O1y4HJ9i39O+7/zZhA7ZocIfkr2X1zuztaWbG9lz+2tbSaK46tuneNFvtaP8lmT9RnkrW3QanLfDKJyZXlrGJUrxbVmFNcJa03NZxwFWTOKozhrcmEN5ndr5TPiunuL8/lut6vFcTcvM9guuSuz7ZOZCDJuPVtmm6w7dnfrLTEBAgQIECBAgAABAiHwFS/UFp90+4xRi0/5RLH7EeuRzrsN69gnxqO9RvkTt14kWiyLgeczL/bZHnCl7aim5mucu9SpoiBrRnEu7IJcuM3XWzXOynv3yoU1qAfJOIKMW/Fkr5yt1uQWrU+tabd+dvjPa/RckjtG0Hrm8q5mftkdYVt8s6A7UdbvTpV3txt9ZyZADpgce9YpnJu2Z9QGaD3zVhZn0Mq2BS2fZXW22r8VtOVZ0wryVuYjE3Hdq8a5VwatTzdJa1J7Zr2AAAECBAgQIECAAIGveKGWHxJ2Pxi0DxJP/VbY3Tenqlu3ZKvfLYjiyHe3av8a187buGtSC6JJ6/Oz1b9/xabl261aP2mVZSs1WTwP2hjzmu5ud5C8e+JUree9DUekOWEN7m1e114vHj3TdtLtd+lWYF6zqx1L6r5Z07XKfLdpy0dx1tcg4yjLODpk3OW75u0yitvX7t0uOZqzKztwGTMcWHVsySv3CrFEy30zyFuTg0Rxfk3K7roVDVv9z3T//om9bdK2zvzN+qwUECBAgAABAgQIECDQCXzFC7XuzL9ymR946u6jT1+jfF37PvFnTbv7IAJzlF9xfmTtSv+upm13F3tXHJf1K/tHMuMIYqO2V012NfXWSpw9W592mb/WDm3CmpnE2zmjOJN15hpPGk5utWm7grumvVmck3e77F7e7La7KpN37ZWrBJ1bXNZvrRqnVbck8xHs1mfBduG8PhfWIJpknwxqQcQ1X+OuzCUBAgQIECBAgAABAiFw8Rdq8amjfvCocX38NV/jWvN4HJ9Pbn5EqQU17nbvbtWZa9yt6i67JvVuNMk+i2V1+W486bNb/1nJ3dOl4cpZfsj/8z5rZdW9NTlnBF2cmZtj58J7d8/6tsWDfR5cnsPUoPascdZMcFp9e4517SjOni1oCyOu9Xkri0cDjPK5cDfY7rVbdiB5bJ4DGz3vCAeGOX3JhHFya2WMa7utCKghQIAAAQIECBAg8KDAxV+orehMPpY84yNH9GxfK7PdWxOd710yr580TLfnHWc+2113c8gYOyevHXaTteBmnFbHWrXlbW222t10paZbmA1jbcR5WeNuSVxGcXx1+ViyTXY1k8uflv+ZYVScQ+4WtD67t34lWadtcfzavl42zyMmMerNOetxVuKuYW5R19aamq9xranxSk2tfzyef+fHPLtbjPK7xfNkDtDOnk98m+/6dDPkwq4s+3R5lwQIECBAgAABAgQIbAX+3qaulGmfIuYfErqa7oPHvRptr5tNcqSuPvOxb8SjPt2tKMuFoyXbg+SS7a1s2GqyZ7ck89sO75apk7947Pl2OViUzSvfjfRD5wnkNJ8fIcryieSSXJ63uiajfCtrfXZrWjIKtjVxqyWjSV1b8zlGVNaazE+ClfqsyWA7TG5RazI5qR/V1HwXj7boyr7qkslXPW6HJUCAAAECBAgQ+HUBf0PtP4+g+0CSH2L/U7RwcXjhQu8XlXQU211vFmyXPCNz7xij+lH+2MzxDRBf0XPeNmp2+2d+tPyf7oO184Zx966F2wHuWr4d5h+RwV/k6YrnGy026Xqecvlzgv2/i7TYf3S0UX7Stg3TjXSgT9viF1W7M8YRJqd4fM5J826SennXvrlFBrVVxtueo/qWb/UZt8v4tQWtbYtrnxpHTS3OSSb5WiMmQIAAAQIECBAgQKAJfMULtdGHh0YQnzTah42bZSvfNNGk9cm2u6taTbu1EndN6pK41ebvam5edk1qfQ4fNbtlu8na4cR4d69jRz5xqpVWbzvk7mD50FeOdrhmd+vD3Q4sXB+gfuNlPFq+m4/kbj7G3uZrJrdrB6y3ajw5/mJZ7dBtWm9FfKBh12H9cr7XfM71Xd6k8t7Dzuu7Q02sJre6Ji4JECBAgAABAgQIENgV+IoXavXkd30aqQvX45tbREHWnPuppnXO5uszjyrnrXbvthlGDU/Jt32Dblcvkt0Mdc4a12FG+VpzM97Oc6xt9hktj4KsuTlVFMzrY5e2UetZi1u+bnHXvnVhxtueeasGd22023M3WbfYxgeWbJt0mWf07LZol/XB7RasJFuTXfw4SH6ttDpWE1tMFu4ONqmvt46tHc0zyrcdG2PGLZgvyVHr2kxGcO/8tb7G0Som2R1mN1lnEBMgQIAAAQIECBAgkAJf8UKt+5BQLyNun17i15pPoAy6DySZHwWtPnpO2m571uIurpfdprVPxPWyW1UvR3E0n3RoW8fa+KpldaTMR03ma5zJSbDbpNaPGtZ8xPWyLt/GrXi9ftuhy8QR8hTdrdHl4gyPD5kb3Wx1s2B0lmfnO97JnPUp1Hg0Yde5lsWtRleTLa75Fo/22u1fk91Zap8WdwU5TM3XOAsWg/naOs9iw1PKXr/v3OGUQx1uMpot8nkrg8O7WEiAAAECBAgQIECAwEjgK16oxcew/GoQP584/v3U0ZJRM2J6MJ/bteDe7WJVN8A20xU8ctma72p0yXac9usjO95cWzeKuBsjl3f5qIxbkaz5GufCE4PD/XPabph29i4Zl62+y9fkduHN2XJ5Bq1/XnY9M9+NMb+8OUa36bxbvVvnyXiyXdas79gt2TaPgqxpwW5NHTvjXJiZSfDPNj9fk5on3frfzv2fSw9uNz/OlvHAdtEk+8R28w6tIOvnxXE367sludEo33WO+lySQauJDl2T7drIbGu2fbqF2X83L0mAAAECBAgQIECAwFbgA16odZ8EtmdYz0Sr7pNGXC72XyyLYdoW8/pujDxCzWccQcatf72MTN2rxtk2g7pwEkeT2qfG2SqD6DNqlTUtmPfpiueX3aZZXCfJ5CTY1m8zk+W7tw53aD7ryw947jaPZH61E3WXkYy9Dmy363Os23z3GLjt9TPmv6NmPidpfTKf9ZmPWy2ZS7ogCuIrkzXO5CjI4rZdLauZLGsF9VaLu4LsU/M1zoLFYGXtSs3idjfLnrRXYLav7QCR3yYjc3OS0cLdbuvJ3bZt+PprnXB3yV07Zuf1VSoJECBAgAABAgQIfI9A/4LpfU5ePwzc/AzzPmP/+iThdj2u9s2wfq5R/Twfz259i8mDvvcRtKmyYZshk3WkTOaou3tlWV2b/SPIguxT79a4VtZ8i0f9t5Vdn8WF66u6ypvj7dbHqtFgtX63phbU42fxbkHejSW1oOa7W3XIuqRtGgsz2TVpBXf9mq12Vz3eP9u+bKPcMYLdTduh2q3JAXPttma7Notj065+dKvmc+Y6Wya7oPavTWo+ltRbcVnvdre6u912LgkQIECAAAECBAh8s8D7vnzJH+vrz/rf/KicnQCBkUD8cdH+oGh/btz8Q6Orj7bzJbVtru2GaTU1ue056pM9a0Ftlc27npmvxV1NvXVvvNs/m5y10WSXs7bImWsw2TfKJlvvLhzV1+KuZvFWm3myNg9Va9ab11XRqi6cO+S+AgIECBAgQIAAAQJfKOCF2hc+dEcmQIDAowLx2qV7EfNgx/Yep/Ws8YNtby7v3h9F/eK56sJYMpq55iPO5nV5GzJvtcss6PLd3d21kczlNwu6/jcXtoZ+JUCAAAECBAgQIPDlAv/+cP9uEPkzffez/rvNaR4CBAgQIECAAAECBAgQIECAAIGvEviA/6cEX/U8HJYAAQIECBAgQIAAAQIECBAgQODNBbxQe/MHZDwCBAgQIECAAAECBAgQIECAAIH3EvBC7b2eh2kIECBAgAABAgQIECBAgAABAgTeXMALtTd/QMYjQIAAAQIECBAgQIAAAQIECBB4LwEv1N7reZiGAAECBAgQIECAAAECBAgQIEDgzQW8UHvzB2Q8AgQIECBAgAABAgQIECBAgACB9xLwQu29nodpCBAgQIAAAQIECBAgQIAAAQIE3lzAC7U3f0DGI0CAAAECBAgQIECAAAECBAgQeC8BL9Te63mYhgABAgQIECBAgAABAgQOC/z183V4uYUECBBYFPh7sU4ZAQIECBAgQIAAAQIECBB4c4E/f/68+YTGI0DgGgL+hto1nqNTECBAgAABAgQIECBAgAABAgQIvEjAC7UXQduGAAECBAgQIECAAAECBAgQIEDgGgJeqF3jOToFAQIECBAgQIAAAQIECBAgQIDAiwS8UHsRtG0IECBAgAABAgQIECBAgAABAgSuIeCF2jWeo1MQIECAAAECBAgQIECAAAECBAi8SMALtRdB24YAAQIECBAgQIAAAQIECBAgQOAaAl6oXeM5OgUBAgQIECBAgAABAgQIECBAgMCLBLxQexG0bQgQIECAAAECBAgQIECAAAECBK4h4IXaNZ6jUxAgQIAAAQIECBAgQIAAAQIECLxIwAu1F0HbhgABAgQIECBAgAABAgQIECBA4BoCXqhd4zk6BQECBAgQIECAAAECBAgQIECAwIsEvFB7EbRtCBAgQIAAAQIECBAgQIAAAQIEriHghdo1nqNTECBAgAABAgQIECBAgAABAgQIvEjAC7UXQduGAAECBAgQIECAAAECBAgQIEDgGgJeqF3jOToFAQIECBAgQIAAAQIECBAgQIDAiwS8UHsRtG0IECBAgAABAgQIECBAgAABAgSuIeCF2jWeo1MQIECAAAECBAgQIECAAAECBAi8SMALtRdB24YAAQIECBAgQIAAAQIECBAgQOAaAl6oXeM5OgUBAgQIECBAgAABAgQIECBAgMCLBLxQexG0bQgQIECAAAECBAgQIECAAAECBK4h4IXaNZ6jUxAgQIAAAQIECBAgQIAAAQIECLxIwAu1F0HbhgABAgQIECBAgAABAgQIECBA4BoCXqhd4zk6BQECBAgQIECAAAECBAgQIECAwIsEvFB7EbRtCBAgQIAAAQIECBAgQIAAAQIEriHwpi/U/vrrr2v4OgUBAgQIECBAgAABAgQIECBAgMDFBN70hdrFlB2HAAECBAgQIECAAAECBAgQIEDgMgJv+kLtz58/lyF2EAIECBAgQIAAAQIECBAgQIAAgSsJvOkLtSsROwsBAgQIECBAgAABAgQIECBAgMCVBN70hZp/Q+1K32TOQoAAAQIECBAgQIAAAQIECBC4ksCbvlC7ErGzECBAgAABAgQIECBAgAABAgQIXEngTV+o+TfUrvRN5iwECBAgQIAAAQIECBAgQIAAgSsJvOkLtSsROwsBAgQIECBAgAABAgQIECBAgMCVBN70hZp/Q+1K32TOQoAAAQIECBAgQIAAAQIECBC4ksCbvlC7ErGzECBAgAABAgQIECBAgAABAgQIXEngTV+o+TfUrvRN5iwECBAgQIAAAQIECBAgQIAAgSsJvOkLtSsROwsBAgQIECBAgAABAgQIECBAgMCVBN70hZp/Q+1K32TOQoAAAQIECBAgQIAAAQIECBC4ksCbvlC7ErGzECBAgAABAgQIECBAgAABAgQIXEngTV+o+TfUrvRN5iwECBAgQIAAAQIECBAgQIAAgSsJvOkLtSsROwsBAgQIECBAgAABAgQIECBAgMCVBN70hZp/Q+1K32TOQoAAAQIECBAgQIAAAQIECBC4ksCbvlCrxPFyLd+viZvMyGHkVvM1HvUZ5evaGt9bX9dO4mi7e3eU3y2WJECAAAECBAgQIECAAAECBAicK/DX2/5rZdd7aRLU80O1Z9FqbhbPvw9WlteaUTzfpd19ZO3N/tE8atLklLhuOuq/WDNa/ln5etgaV/aV/Kgm+jSQKFjpWWu6eLdPrakzdHGU5fLulksCBAgQIECAAAECBAgQIHCXwPt+wmwfkuMw9d1EPVvka81dce1T47pXjdsYbYuaX4nr2hfH3dGSaJSP4+zW1PqVeKXPSs3KXmpGAiPhUf4ZfWKvaLv9phrNUOvfLe586nh5azcZd2v+knE7VHvWGSfLJIjvjawfxZPlbhEgQIAAAQIECBAgQOC3BP79MPNbEyzu233WilWX/Fz6JueqD2XkXGtqXOtrvsb31tT6R+J7Z6j1i/G940XbWNJeOdW1NT/autZnk7Ywfm0969quJgvuzdee4k8UGD3x7iw3y6Iglux+93at2uWo/qx83XTUs9Zk3IrjMn9TtFu1SWSyLBdmsEWoa4/F2TyCZ/Rf6dnNkAJ1ba1ZiWNt9lmprzV1bY1rTY1Xamq9mAABAgQIECBAgMC6wPGfa9f3UEngLIGzPh2d1aeeK3rG5bFPzta+0q0+tV+M48jtubdvm8Px6Ai1/yM1o7Xyvy6w8ogPD1mbRxx98ls0e9aaTE6CSZ9R/8zXtWfFk1GP3VoZrHZu9TUTcf3PQd6qyZU4F3YNV9beW1P3qvGoT615Uhxb79rW7VZqar2YAAECBAgQILAVuP0zx3aNDAECBAg8LjD6wCl/7MVEcxs9l+g5LxgtfFK+zlPjul3Nr8SjtZmvTTIZQc3XuNasxHVtjVfW3lvz7P73zvNZ9Y/o3bs26yMIpdf8NlzZa6WmPtZaX+NaM4prvfiR/8ZV4ZU+tX4UR5/2UEYFJ+bP2mulz0rNiUd7t1Zx/BjpZU/23Y5vHgIEXibwuv+EvOxINiJAgACBCwvc+yHhbX+qroPVuD67mhff+yaiSoqbQBi2b6S4vDeuhnXtKF9rajyqr/l749q/xrVPzde41ohfJrDyCEY1kY858zs5Z671Nc6CLhj16crOvVzZ9Bk1tWeN6+lq/rPieoqI43sj529BV+CSAAECZwl4oXaWpD4ECBAgQIDAWwjkp6m3mObNhmivIfLTZkz3yrjDiK23r0W6mpXL2qfGdW3N17jW3BVHk6ifzz+qqfk3ietBYqTd75OsWZm5YmbDSNa41tS41tR4pabWr8S15yge9RnV1/wja2sfcZVc14hV68UqCRAgcK/A3/cuUE+AAAECBAgQeGcBn6AmT6fi/FZcx6sz1Py9ce1T49qn5mtca+6NV/qMaiJfX1HtxnWeWl/zp8TZfDRt7JI1Kzu2PruHyj61psbdXrv1o5p7892+K0dbr2nNW32N1zt8RGU+oG7am/lmkt8kubzmM46yjFtlXG7XZhMBAQIEXiDgb6i9ANkWBAgQIECAAAECBAgQuKZAe7HVXnjVE67ka80z4jqPmAABAucKeKF2rqduBAgQIECAAAECBAgQIECAAAECFxf4v4ufz/EIECBAgAABAgQIECBAgAABAgQInCrghdqpnJoRIECAAAECBAgQIECAAAECBAhcXcALtas/YecjQIAAAQIECBAgQIAAAQIECBA4VcALtVM5NSNAgAABAgQIECBAgAABAgQIELi6gBdqV3/CzkeAAAECBAgQIECAAAECBAgQIHCqgBdqp3JqRoAAAQIECBAgQIAAAQIECBAgcHUBL9Su/oSdjwABAgQIECBAgAABAgQIECBA4FQBL9RO5dSMAAECBAgQIECAAAECBAgQIEDg6gJeqF39CTsfAQIECBAgQIAAAQIECBAgQIDAqQJeqJ3KqRkBAgQIECBAgAABAgQIECBAgMDVBbxQu/oTdj4CBAgQIECAAAECBAgQIECAAIFTBbxQO5VTMwIECBAgQIAAAQIECBAgQIAAgasLeKF29SfsfAQIECBAgAABAgQIECBAgAABAqcK/D/rA+MOs3U4QgAAAABJRU5ErkJggg==" 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</div><div class="MsoNormal">Gee develops a model that includes Games (social context) and games (software) but states that both are important for learning. In games where players utilize a first person avatar (<a href="http://en.wikipedia.org/wiki/Halo_%28series%29">Halo</a>, <a href="http://en.wikipedia.org/wiki/World_of_Warcraft">World of Warcraft</a>), they take on a specific identity, in terms of goals and norms stemming for their character’s social group. Gee defines learning as situated in experience, specifically driven by goals and identity-focused experience. These games stress the modeling of world with specific characteristics, in contrast to games played from a top-down view (<a href="http://en.wikipedia.org/wiki/The_sims">The Sims</a>, <a href="http://en.wikipedia.org/wiki/Command_and_Conquer">Command and Conquer</a>). By providing a situated learning matrix with a modeled environment and a player’s micro-control over elements in the games system create a complex system of empathy and situated meaning. Within a community of gamers, the players enters into to Game in order to collaborate with others, gain membership and build on prior knowledge through interaction and relationships with others.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Understanding how modern learning theory applies to elements of digital games, provides a clear picture of how Jewish education could benefit from games and Gaming. Jewish education uniquely operates in a situated learning matrix design model in which identity development functions to full a goals-driven learning experience through tools, a problem solving space interacting with content new to the learning. Utilizing games would not only support Jewish education’s vision for a learning experience, but also refine the model.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Jewish education needs to invest resources (designers, time, research, funding and experimentation) into developing the software (games) and social context (Games) for engaging Jewish learners in Jewish education. Utilizing <a href="http://en.wikipedia.org/wiki/First_person_%28video_games%29">first person</a>, <a href="http://en.wikipedia.org/wiki/Strategy_video_game">strategy games</a> and other video game models to develop key skills, relation to content and identity driven goals will offer Jewish educators a refined to that will engage learners, while developing key skills.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">To do so will require great investment, patience and high standards for quality. Yet imagine a first person video game that immerses a Jewish student in Jewish history to solve distinct problems, such as the Chanukkah narrative, Bar Kochba revolt or story of David. <a href="http://www.mitpressjournals.org/doi/abs/10.1162/dmal.9780262693646.167">Open-ended video games</a> provide a unique model for personal creative experience, in which students could build their own Jewish community, within different historical settings, while collaborating with others, and learning to study Jewish texts of different periods in order to best ascertain appropriate modeling for the game environment. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><a href="http://www.ravsak.org/">Ravsak’s</a> <a href="http://www.ravsak.org/programs/moot-beit-din">Moot Beit Din</a> in the past, serves as a great offline model for a situated learning matrix engaging students in goals-driven study of text in order to engage in a community of learners in creating a specific content output. Why not create a <a href="http://vimeo.com/ravsak/moot-beit-din-2011">Moot Beit Din</a> video game to create both a social context and design elements to develop student’s skills within a community of learning in a fun model. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">The tuly the possibilities are endless. What we need is inspired educators, gamers and funders to invest in gaming NOW. Games are not just another tool to superficially invest in, but in many ways the critical answer to creating cost-effective, dynamic and high engaging Jewish learning opportunities. Through gaming, Jewish educators can break down the walls of distinction between schooling locales, and immerse students at different levels in experience that customize to their game play. For all the investments our institutions make it curriculum, programming and infrastructure, we need to direct ample amounts of resources to Research and development. How will engaging in case studies based on Jewish texts impact students once they are immersed a world in which Jewish texts, values and living matter by design? Through this, Jewish modeling would truly matter in the lives of Jewish youth.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Until now, we have only addressed how games-based learning can impact the players, but what about the gifted students who can be taught and mentored in games based design to become the leaders in this educational transformation? Why not a Jewish summer camp for designing games for Jewish learning? If kindergarteners can do it, why can't any Jewish kid?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">If we close our eyes, and go beyond the cultural hubris we feel towards video games, are they not just a well designed form of <a href="http://wilderdom.com/experiential/">Experiential Learning</a>? If we can finally embrace in the 21st century experiential learning as a critical form of Jewish education, why not gaming?</div><div class="MsoNormal"></div>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com3tag:blogger.com,1999:blog-5183174453030121551.post-18844740958368257992011-05-30T06:06:00.000-07:002011-05-30T14:54:37.285-07:00Partnership for a Day School & Informal/Supplementary Jewish Education<div class="MsoNormal">Having walked both sides of the proverbial fence, I find myself highly interested in the tug-of-war between Jewish day schools and Jewish informal/supplementary education (specifically religious/Hebrew school models either synagogue or community based). As an educator, I have worked in religious schools and day schools. As a parent, I have children in both.</div><div class="MsoNormal"><o:p></o:p></div><div class="MsoNormal">Both day schools and informal/supplementary education models have the same end goal: to create/cultivate knowledgeable and active members of the Jewish community. The meanings and definitions of creating and cultivating, knowledgeable and active, will vary for sure. But in truth, the end result is we want our children and students to know what it means to be Jewish, to <i style="mso-bidi-font-style: normal;">want</i> to be Jewish, and to live a Jewish life. The path to that end goal varies with the educational model – as it should. <o:p></o:p></div><div class="MsoNormal">The <a href="http://www.chabad.org/library/article_cdo/aid/944176/jewish/Text-of-The-Haggadah.htm">Pesach Haggadah</a> references Four Children: wise, wicked, simple, and one who doesn’t know how to ask. The very story of our exodus and the meaning of the Pesach Seder are discussed from four different perspectives as a result. This fundamental lesson is often overlooked. If we must teach our tradition at the Seder to our children at <i style="mso-bidi-font-style: normal;">their level</i>, in a way they can understand and accept, then our educational models should reflect that everywhere. Children (and their families) have different needs and different interests. Day schools are not for everyone and neither are supplemental schools. What has always puzzled me is why it has to be an either or proposition. <o:p></o:p></div><div class="MsoNormal">Day schools and supplementary education have different paths. Instead of forcing families to choose one, why not allow them to straddle the fence and follow both? My oldest son was in a day school. It was not a positive learning experience for him. When we put him in a public school, he was simultaneously enrolled in a synagogue based religious school to pursue a Jewish education. My family participates in both day school and religious school life. Friends and fellow educators are puzzled – what we are doing is surely redundant and unnecessary. I disagree. <o:p></o:p></div><div class="MsoNormal">It is a fact that both day schools and informal/supplementary education models are suffering right now. Both are facing problems and are at a critical point where change is both inevitable and necessary. 21<sup>st</sup> century education is here, and we need to rise to the occasion and welcome the challenge it presents to Jewish education. Judaism can be accessed in so many ways now, without ever leaving the house – we need to provide the relevancy and incentive for people to connect in the physical community and in our educational environments. People no longer have to come to a physical building or space to learn, to form a community, or access extensive knowledge. Websites abound with information about ritual and reason, tradition and text, prayers and Tanakh. There are ways to study Hebrew online – and with native Hebrew speakers for maximum efficiency and learning. Virtual communities online can provide a community connection and collaborative environment for some people. It is our task to find a way to take the abundance of offerings in the virtual world, bring them into the physical space of our schools and educational experiences, and make it all work. We have to ask ourselves what we have to offer beyond what someone can get on their own; what we can do to bring those amazing possibilities into our spaces. <o:p></o:p></div><div class="MsoNormal"><o:p> </o:p></div><div class="MsoNormal">As a day school educator, I am faced with a particularly strong dilemma. Parents <i style="mso-bidi-font-style: normal;">do</i> have other options for secular education <i style="mso-bidi-font-style: normal;">and</i> for religious education. Day schools are no longer “the” place for a serious Jewish education; informal and supplementary schools have become serious contenders and work hard to provide a solid educational foundation for their students. There are parents that are strongly pro-day schools and parents that are strongly pro-supplementary/informal education models. A large portion of the population is waiting to see, choosing between the offerings based on their needs and desires. Both models are doing <i style="mso-bidi-font-style: normal;">something</i> right, both have major strengths. Collaboration and learning between the models will help strengthen both. There is room for everyone – and we can learn from each other. <o:p></o:p></div><div class="MsoNormal">What the collaboration between day schools and informal Jewish education could look like needs exploring. More importantly – the idea needs to be considered more fully and a substantial conversation needs to take place. One place I want to begin that conversation is at <a href="http://www.blogger.com/www.newcaje.org">NewCAJE </a>. CAJE collapsed in the wake of the financial scandal and crisis; it was a tremendous loss. <a href="http://www.blogger.com/www.newcaje.org">NewCAJE </a>has begun and is not replacing CAJE, but reinventing it. CAJE was long the reigning domain of professional developing and networking for informal Jewish educators and professionals. Day school educators were never successfully integrated into the fold, instead they were a separate part of the family that was largely uninvolved. <a href="http://www.blogger.com/www.newcaje.org">NewCAJE </a>has the incredible opportunity to bridge the gap and bring the two worlds of Jewish education together, to start the conversation and explore the possibilities. Join <a href="http://www.blogger.com/www.newcaje.org">NewCAJE</a>; come to the second conference (check out the <a href="http://newcaje.webnode.com/young-professionals/">Young Professionals</a> area), be a part of the conversation.<o:p></o:p></div><div class="MsoNormal">Last year I attended the first <a href="http://www.blogger.com/www.newcaje.org">NewCAJE </a>conference and Young Professionals post-conference institute. As part of the main conference, I took advantage of conference sessions. These weren’t limited to professional development but also spiritual and personal development. I was one of five or so day school educators present. A few of us offered sessions – and the attendees weren’t day school educators; they were people from all over the spectrum of Jewish learning. They learned something from us – and we learned something from them. In one evaluation, an attendee for one of my sessions said “I was surprised that a day school teacher could make something relevant to me as a religious school teacher. I came to this session without high hopes and I’m leaving with something that I can <i style="mso-bidi-font-style: normal;">do</i> and <i style="mso-bidi-font-style: normal;">use</i>.” At the post conference Young Professionals institute, a group of young professionals came together for the first time as part of this new organization. We discussed what Jewish education is right now – but more importantly what it could and should be for the future. We formed relationships with other educators and discussed the challenges we all face. I found that the problems aren’t as unique as one might suppose. We highlighted some issues we each are passionate about and began planning ways to address them. <a href="http://www.blogger.com/www.newcaje.org">NewCAJE </a>is just getting started; we have the opportunity to truly shape what it becomes. It’s rare that an opportunity like this come to fruition; we would benefit greatly from taking advantage of it. The power of any group is in its members. <a href="http://www.blogger.com/www.newcaje.org">NewCAJE </a>needs a diversity of members from the Jewish professional world; day school and informal/supplementary educators need to come together and shape an educational landscape that will be effective and enduring for all of us.<o:p></o:p></div>Annahttp://www.blogger.com/profile/01561049497049539490noreply@blogger.com1tag:blogger.com,1999:blog-5183174453030121551.post-58571225430946951532011-05-15T23:31:00.000-07:002011-05-15T23:31:48.666-07:00Embracing Online & Blended Learning<style>
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</u></div>In February, at the <a href="http://www.jewishdayschoolconference.org/">North American Jewish Day School Conference</a>, <a href="http://thejewisheducationproject.org/">The Jewish Education Project</a>, <a href="http://www.jesna.org/">Jesna</a> and The <a href="http://avichai.org/">Avi Chai Foundation</a> announced a partnership promoting Jewish day schools to “explore online learning”. They offered an online space, <a href="http://www.digitaljlearning.org/">digitaljlearning</a>, providing a <a href="http://www.digitaljlearning.org/what_is_online_learning.php">description</a> of online learning, as well as Jewish day school <a href="http://www.digitaljlearning.org/showcasing_success.php">success stories</a> in utilizing online learning as part of their instructional repertoire. <br />
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</div><div class="MsoNormal">Their <a href="http://digitaljlearning.org/making_cases_for_online_learning.php">website</a> makes the case for online learning in Jewish day schools:</div><div class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;">Schools should consider the benefits of online learning such as greater accessibility, the potential for individualized learning, improving the quality of instruction and enhancing students' learning. Online learning can also be cost effective, for example in providing courses to small numbers of students where it is not otherwise economically feasible because of their limited number. </i></div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
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<div class="MsoNormal"><span style="text-decoration: none;">A quick search online reveals many examples of attempts at online learning in Jewish education, including learning <a href="http://www.hebrewonline.com/">Hebrew Online</a></span><u><span style="text-decoration: none;">,</span></u><span style="text-decoration: none;"> </span><span style="text-decoration: none;">college courses and degrees by <a href="http://www.gratz.edu/default.aspx?p=10613">Gratz</a> and <a href="http://www.hebrewcollege.edu/online-courses-and-degrees">Hebrew College<u>,</u></a></span><span style="text-decoration: none;"> <a href="http://mitzvahlesson.com/">Bar Mitzvah lessons,</a></span><span style="text-decoration: none;"> <a href="http://www.esynagogue.org/online_hebrew_school_for_kids">Hebrew School</a> and even <a href="http://www.onlinesmicha.com/">online smicha.</a></span><span style="text-decoration: none;"> Most of this programs exclusively function online, but many institutions are considering blended learning as well. </span><u><span style="text-decoration: none;"></span></u><a href="http://en.wikipedia.org/wiki/Blended_learning">Wikipedia defines <b style="mso-bidi-font-weight: normal;">Blended Learning</b></a> as the mixing of different learning environments, by mixing synchronous and asynchronous instruction. This takes place with integration of traditional face-to-face and computer mediated instruction. </div><br />
<div class="MsoNormal">The choice for determining whether a course should be online, face-to-face or blended depends on the analysis of the competencies at stake, the nature and location of the audience, and the resources available. The mix of technologies and interactions results in a constructive socially supported learning experience. Changes the role of the teacher to dynamic learning facilitator, preparing students for engagement in self directed learning both in their computer driven and face-to-face interactions.</div><div class="MsoNormal"><u><span style="text-decoration: none;"><br />
</span></u></div><div class="MsoNormal">With all this organizational and foundation support for online learning in Judaism, the questions remains what shape will online learning take within Jewish education, and whether this format truly does serve the mission of Jewish education. In their article <a href="http://www.jesna.org/je3/index.php?option=com_k2&view=item&id=119:can-blended-learning-enhance-jewish-education?-a-call-to-action&Itemid=33">“Can Blended Learning Enhance Jewish Education? A Call to Action”,</a> <a href="http://jewish-education.org/">Richard D. Solomon</a> and <a href="http://education.gsu.edu/epse/6006.html">Paul A. Flexner</a>, articulate an understanding of the research behind online and blended learning and its role and function within Jewish education. Solomon and Flexner conclude that the effectiveness of online and blended learning depends on the personnel utilizing the technology and framing the learning. They question whether enough educators have been appropriately trained to understand the benefits and value of blended and online learning.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Solomon and Flexner suggest that:</div><div class="MsoNormal" style="margin-left: .5in;"><i style="mso-bidi-font-style: normal;">rigorous research be conducted in real and virtual classrooms and professional development settings to determine if blended learning will enhance Jewish education and teacher training. Furthermore, we strongly suggest that Jewish educators be trained extensively in the proper use of the Web 2.0 technologies. It is only when we can test our assumptions in the real world that we will fully understand the power of Web 2.0 technology which has and is becoming such a central component of our lives in the 21st century.</i></div><div class="MsoNormal"><u><span style="text-decoration: none;"><br />
</span></u></div><div class="MsoNormal">Investing in training teachers to develop and teach online and blended classes could greatly improve the reach and affordability of Jewish education. Blended learning will enhance student learning and engagement, while improving access and flexibility. However, to cultivate a beneficial blend, Jewish educators must generate a balanced blended that does not engage in purposeless add on, via the mixing and matching of online and traditional learning experiences. Educators must explicitly consider the student’s learning outcomes by applying the right learning technologies to match the right personal learning style. Blended learning must still generate a strong relationship between the educator and student, but must transition from focusing on the teacher to the student, from the content to the experience and from the technologies involved to the pedagogy utilized.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Blended learning will enable educational institutions to encounter a diverse student body and differentiate learning for individual student needs. Most importantly, for the future of Jewish education, blended learning will address many of the key obstacles to many who cannot or opt of engaging in Jewish education. Blended learning offers a unique entry point for families and individuals whose personal commitments require increased flexibility, remote access. Through a truly blended experienced, focused on the student’s needs, rather than the teacher’s, will offer preferred student autonomy to learn at their own pace, with a designed structure carefully provided facilitation and necessary support materials.</div><div class="MsoNormal"><br />
I would love to conduct an experiment in blending learning that would enable multiple day schools to enable their high school students to learn together in a project based learning course. This course would provide an online space for resources, discussion and exhibition, enabling students from different schools to interact, learn from each other and get to know each other. At each home school, a facilitator would be available to guide the learning from student and serve as a face-to-face instructor to support the learner's in their own school. This program could also enable students to learn from and get know other great educators at school that without the blended learning's online platform, they would never have met. In this case, blended learning would offer students a new community of learners, new teachers to be inspired by and the flexibility to create a self-direction and self-determined learning experience, which many of many students think. I wonder how soon high school would be willing to experiment with this model.<br />
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</div><div class="MsoNormal">With foundations, like <a href="http://www.avichai.org/">Avi Chai</a>, and organizations, like <a href="http://thejewisheducationproject.org/">Jewish Education Project</a> and <a href="http://www.jesna.org/">Jesna</a>, leading the way, we can create an environment for teacher and institutional experimentation for online learning. Yet, Jewish education will only harness the true potential of online and blended learning if there is continued support for training and research side-by-side with the new implementation of programs.</div><div class="MsoNormal"><br />
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</div>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com1tag:blogger.com,1999:blog-5183174453030121551.post-54491862435574382282011-05-11T18:27:00.000-07:002011-05-13T13:38:03.276-07:00Making the Connection-Israel & 21st Century Jewish Ed<div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">The 21<sup>st</sup> century and Israel Education are having a tough time together.</b></div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">The awe-struck, Kibbutz-blue, sabra-promoting ideals of Israel education are long gone</b>. Instead of loving Israel first, and questioning Israel second, our students are questioning first, and sometimes not loving at all. In an age when students expect to be empowered and have access to the world and its information, our students are demanding accountability and morality from an Israel that they do not understand. They are challenging Israel’s actions without any grasp of the complexities of Israel’s reality. Axiomatic love of Israel has become passé, replaced with ambivalence about, and even hostility towards Israel that is impossible to ignore or deny.</div><div class="MsoNormal">For <a href="http://www.jewishjournal.com/world/article/american_jewish_youth_alienated_from_israel_study_finds_20070914/">many of our students</a> today, and in fact <a href="http://www.thejewishweek.com/editorial_opinion/gary_rosenblatt/alienation_israel_hitting_liberal_seminaries">many of our young leaders</a>, there is a profound alienation between their perceptions of Jewish morality and the actions of the Jewish state. While my parents grew up with Israel-as-David, miraculously winning the Six Day War, my children are growing up with Israel-as-Goliath, the perpetual aggressors. Bombarded by images and blitzed by a world media whose agenda is a <i style="mso-bidi-font-style: normal;">de facto</i> de-legitimization of Israel, unless we change course, that alienation will grow more pronounced as we head towards 2020.</div><div class="MsoNormal">I’ve been teaching classes on Israel, Zionist history, and Israel advocacy for years. Do I question Israel? Yes. Do I condemn Israel for its decisions that I agree with? Of course. Do I blindly parrot Israeli policymakers and Likudnikim? Never. But I do begin my criticism of Israel from a place of love and support for the Jewish homeland, and that is an attitude that is less pervasive in our communities and schools than it was even fifteen years ago.</div><div class="MsoNormal">This is an alarming trend, and one that must be reversed. But it’s a dual challenge. We need to both reinvigorate our communities and institutions with a palpable and relevant Zionism that speaks to our contemporaries in new and meaningful ways, and at the same time teach our students about how use technology and the global network in positive ways to effect change.</div><div class="MsoNormal">As an educator, it’s naïve not to admit that the traditional gatekeepers of knowledge and information (teachers, librarians, and parents, for example) have been brushed aside in favor of the iPhone, Google Chrome, and Wikipedia. <b style="mso-bidi-font-weight: normal;">With all information seemingly a smart-phone touch-screen away, students feel less and less need to consult with us first before leaping to their own conclusions.</b></div><div class="MsoNormal">Luckily, the job descriptions of “parent”, “teacher”, and “librarian” have been evolving as well. While we aren’t the only sources of knowledge anymore, we certainly have to be more than observers as this generation researches and learns online. We need to, in the context of our teaching, embrace our students’ connectivity but make sure we are doing our best to ensure that they are connecting to the people, places, and networks that will foster the kinds of attitudes that we seek to fill them with. We need to find the leaders in our classes who will be profoundly impacted by attending the AIPAC policy conference, or who design websites like <a href="http://www.liberalsforisrael.org/">this one</a> (and yes, the founder of that website is my current student), or who will write articles in their student newspapers about Israel. </div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">We are as much teachers now as headhunters</b>, plugging in our most talented voices and motivated students into a network that will push them to become leaders in ways so different that we experienced when we were their age.</div><div class="MsoNormal"><b style="mso-bidi-font-weight: normal;">The scary thing is that despite all of this, my children, your children, and our grandchildren aren’t going to love and support Israel, and question and demand more of Israel in a way which is affirming of Zionism and Israel’s existence, unless we model that passion and commitment as well</b>. So it’s about way more than protecting them from hateful anti-Israel and anti-Zionist material online, or teaching children that oftentimes videos and photos <a href="http://www.ynetnews.com/articles/0,7340,L-3286966,00.html">can be doctored</a> to make Israel look bad on purpose, or giving our students the social media tools to go out and be activists in the global network. It’s about starting at the beginning, teaching a love for Israel and a care for Israel that this new generation will use as the foundation of a lifetime spent searching for meaning and connection to the Jewish homeland. <b style="mso-bidi-font-weight: normal;">And unfortunately, if we don’t begin now, the alienation may in fact be irreversible</b>. </div>Dan Brosgolhttp://www.blogger.com/profile/10513516005823403063noreply@blogger.com1tag:blogger.com,1999:blog-5183174453030121551.post-76594508623621719562011-05-04T20:35:00.000-07:002011-05-05T13:24:39.211-07:00Knowing in the 21st Century<style>
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<div class="MsoNormal" style="margin-bottom: .1pt; margin-left: 0in; margin-right: 0in; margin-top: .1pt; mso-outline-level: 3; mso-para-margin-bottom: .01gd; mso-para-margin-left: 0in; mso-para-margin-right: 0in; mso-para-margin-top: .01gd;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Times; font-size: 13.5pt;">know</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Arial Unicode MS";">/nō/</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: Times;">Verb</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: Times; font-size: 13.5pt;"></span></b></div><div class="MsoNormal"></div><div class="MsoNormal"><br />
</div><div class="MsoNormal">To "know" can <a href="http://www.thefreedictionary.com/know+in+the+biblical+sense">mean</a> many things, including:</div><div class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;">1.<span style="font: 7pt "Times New Roman";"> </span>To grasp with clarity</div><div class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;">2.<span style="font: 7pt "Times New Roman";"> </span>To regard as true</div><div class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;">3.<span style="font: 7pt "Times New Roman";"> </span>To have fixed in the mind *</div><div class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;">4.<span style="font: 7pt "Times New Roman";"> </span>To have experienced of</div><div class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;">5.<span style="font: 7pt "Times New Roman";"> </span>To Become aware</div><div class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;">6.<span style="font: 7pt "Times New Roman";"> </span>To possess knowledge*</div><div class="MsoNormal" style="margin-left: .5in; mso-list: l0 level1 lfo1; text-indent: -.25in;">7.<span style="font: 7pt "Times New Roman";"> </span>To have sexual intercourse with (Biblical)</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Educationally, knowing has long been a goal for the learning process. However, within the process of schooling, whether for general or Jewish education, what “knowing” was privileged and for what purpose has varied over time.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Andrew S. Molnar, in his article <a href="http://thejournal.com/articles/1997/06/01/computers-in-education-a-brief-history.aspx">“Computers in Education: A Brief History”</a>, cites Nobel prize winner, <a href="http://en.wikipedia.org/wiki/Herbert_Simon%29">Herbert Simon</a>, that developments in science and information process have changed the nature of knowing. While in the past knowing meant having information stored in one’s memory (definition #6 above, and perhaps #3), knowing has evolved to become the process of having access to information and knowing how to use it (close to definitions #1, #4 and #5 above). With the act of knowing changing due the changing nature of how we access and store information in the digital age, we must consider how we educate Jews different to “know” what is necessary to engage as Jews. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal"> Currently, much of our schooling frameworks, curricula and pedagogies promote the learning of information that can be stored and later utilized, such as the acquisition of information from primary Jewish sources, whether Rabbinic or Biblical, the rituals and holidays engaged in throughout the calendar and lifecycle events and even Jewish narratives. Perhaps, the question now needs to be how to we construct educational efforts and design schooling that will prepare students with great access to information to use the information properly, to discern what information is appropriate for their chosen path and how to design self-directed engagement with information, so that they will “know” how to use the abundant information recently made open and available, like never before in our history. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">In valuing a new form of “knowing” as vital to living and doing Jewish in the 21<sup>st</sup> century, we redefine our notion of Jewish literacy. Jackie Marsh, in her article <a href="http://www.eric.ed.gov/ERICWebPortal/search/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ828363&ERICExtSearch_SearchType_0=no&accno=EJ828363">“New Literacies and Old Pedagogies: Recontextualizing Rules and Practices”</a> designed research that determined that the changing nature of what it means to be literate in the outside world dictates that schools must generate new methods, content, learning process and mediums to better reflect these changes. How too must Jewish literacy models reflect the outside world? We must consider new texts, rituals and technology used to engage in Judaism in the 21<sup>st</sup> century, and not depend on pedagogies and notions of literacy that reflect a Jewish way of life and engagement that has been passed by as we turned the century and entered into a digital reality. Why do we need construct our student Jewish learning around teaching how to utilize tools, content and mediums such as Facebook, blogs and popular culture? Why don’t we teach practices that reflect the breadth of engagement in Jewish world, and ask our students to struggle with the tension for changing rituals and practices? Why not have students explore online articles such as this one on<a href="http://www.tabletmag.com/life-and-religion/66180/branded/"> Tattoos</a> by <a href="http://www.unorthodoxgymnastics.com/">Dvora Meyers</a> on <a href="http://www.tabletmag.com/">Tablet</a> as a way of engaging in thoughtful textual analysis as a 21<sup>st</sup> century model for engaging in Jewish practice and behavior?</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">As Marsh argues, changing literacy models demands a change in pedagogy and the role of the teacher. Patt Herr demonstrates in her expiremental research documents in the <a href="http://www.eric.ed.gov/ERICWebPortal/search/detailmini.jsp?_nfpb=true&_&ERICExtSearch_SearchValue_0=EJ623530&ERICExtSearch_SearchType_0=no&accno=EJ623530">“The Changing Role of the Teacher (Industry Trend or Event)”</a> that the primary goals of schooling have been to transmit culture, from the past generations to the current generation, and to prepare youth for the world we live in. Jewish Education, having been heavily influenced by universalist tendencies inherent in public schools, function to serve these dual purposes. However, more focus has been paid to the transmission of culture than to effectively preparing youth to live Jewishly in the world we live in. The digital world will make it much more complicated and much more necessary to develop students ability to learn how to live as Jews in the digital world.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">This demands models of teaching that deviate from the “Sage on the Stage” model of a teacher Jewish education remains much more comfortable with in formal environments. This model, established as far back as Maimonides, fits comfortably with the model centralized Rabbinic figure of authority. This was not always the case; for even in Talmudic times, teachers served as facilitator of learning in the “guide on the side model”, a model we need to reclaim and enable Jewish education to be at the forefront of changing the teaching paradigm.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">A teacher as guide will be better enabled to move our youth beyond being smart, to being wise, for Judaism as far back as Pirkei Avot has valued <i style="mso-bidi-font-style: normal;">Chochma</i> (wisdom). <a href="http://www.marcprensky.com/">Marc Prensky</a> pushes us beyond the bifurcation of digital immigrant and digital natives to recognize those who have digital wisdom as most capable within the digital world. In <a href="http://www.innovateonline.info/pdf/vol5_issue3/H._Sapiens_Digital-__From_Digital_Immigrants_and_Digital_Natives_to_Digital_Wisdom.pdf">“H. Sapiens Digital: From Digital Immigrants and Digital Natives to Digital Widsom”</a>, Prensky recognize that in the digital age, widsom means to access the power of digital enhancements and the prudent use of technology to enhance our capabilities. For Prensky, like Simon, sees wisdom as the highmost realization of knowing how to discern the difference between right and wrong in engaging with the tools and information made possible in our digital age. Prensky makes the case that the ultimate knowing we can enable our students with is moral rather than technological.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">We need to consider the fourth son from the Passover seder, the one who does not “know” how to ask. The worst we can do as educators is not prepare our students to “know” how to access the information and knowledge in order to ask the right questions, moral and otherwise. We need to utilize our Jewish wisdom to teach how to be digitally wise, in discerning right from wrong</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">In <a href="http://www.jesna.org/past-lippman-kanfer-institute-projects/item/996-redesigning-jewish-education-for-the-21st-century">“Redesigning Jewish Education for the 21<sup>st</sup> Century: A Lipmann Kanfer Institute Working Paper”</a> by Jonathan Woocher, Renee Rubin Ross & Merideth Woocher, a case was made for a Jewish educational paradigm designed for a changing digital world. The authors designated three design principles: 1)Learner as active agent;</div><div class="MsoNormal">2) Power of relationships and the social experience of learning; 3)Life Centered Jewish Education.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">It has been three and half years since this work was first introduced to the Jewish education conversation. How far have we come? These design principles laid the groundwork for better understanding how to cultivate a generation of Jews who will truly <i style="mso-bidi-font-style: normal;">know</i> what it means to be and do Jewish. Will they be wise? Will they know how to utilize and discern the Judaism they can now encounter on their own? Have we truly built or transformed the model what it means to cultivate a literate Jew, in terms of content, process and medium?</div><div class="MsoNormal"><br />
</div>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-37281275977984230382011-05-02T22:08:00.000-07:002011-05-02T22:08:50.326-07:00Shoah Education in the 21st Century<style>
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<div class="MsoNormal" style="font-family: inherit;">Today marks <a href="http://www.jewishvirtuallibrary.org/jsource/Judaism/yomhashoah.html">Yom Hashoah V'hagevurah</a>, which means the Day of the Catastrophe (Holocaust) and Heroism. I am often remiss that in we often omit the second part of the day's title, not to mention translate Shoah as Holocaust, which actually means <a href="http://the%20holocaust%20and%20the%20heroism/">burning by fire</a>. This date marks the anniversary of the Warsaw uprising, which is why, in 1951, the Israeli Government chose this date to commemorate the catastrophe of the Holocaust by recognizing both the victims and the heroes.</div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">The commemoration of Yom Hashoah in our Jewish schools offers us a unique opportunity to reflect on the ways we educate our youth about the historical significance of the holocaust and the many lessons to be gained through the study and immersion in this critical event in Jewish history and experience. My colleague and friend, Jake Wirtschafter, an excellent Jewish History teacher and <a href="http://www.deletalumni.org/">DeLeT Alumni leader</a> posted his thoughts here on the <a href="http://21stcenturyjewished.blogspot.com/">21<sup>st</sup> Century JewishEd Blog</a> on the <a href="http://21stcenturyjewished.blogspot.com/2011/05/21st-century-holocaust-education.html">state of Holocaust Education in the 21<sup>st</sup> Century</a>. Last year, Jake Facing History honored with <a href="http://www.facinghistory.org/margot-stern-strom-teaching-award-2010-recipients">Margot Stern Strom award</a> for his excellence in teaching the field of Holocaust Education.</div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">Like Jake, I am concerned with the future of how we educate young Jews about the Shoah.<span> </span>While the <a href="http://dornsife.usc.edu/vhi/">Shoah Foundation</a> has dutifully dedicated immense resources to capturing the voices of many survivors and archived them for a myriad of uses, this does not fully replicate the unique value afforded by the sharing of first hand accounts of their narratives.<span> </span>However, as time passes and survivors continue to age, less and less holocaust survivors remain available, either because they have tied or are become unable to communicate. This presents a great challenge to creating the unique personal connection necessary to allow Jewish youth to connect with the narrative of the holocaust as part of their personal narrative and not just as another narrative in Jewish history. Zionist/Israel education has struggled as well with maintaining a connection with Jewish youth in their relationship to the establishment of the state of Israel, but more on that next week in honor of Yom Ha’atzmaut.</div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">As the 21<sup>st</sup> century progresses, Jewish educators will need to determine the message of holocaust education.<span> </span>Will we focus on the need to confront genocide in the present global reality? Will we focus on the holocaust as a primary part of the large Zionist narrative? Will the holocaust be used to confront anti-Semitism and promote Jewish survivalism? Will we focus our holocaust lesson on teaching tolerance of the other?</div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">Currently, thousands of high school seniors from across the world, including over a hundred from my own school, find themselves in Poland as part of the <a href="http://www.motl.org/programs/highSchool.htm">March of the Living</a>. The <a href="http://www.bjela.org/page.aspx?id=32019">BJE-LA</a> organizes the Los Angeles contingent’s program. This week, <a href="http://www.blogger.com/jewishjournal.com">Jewish Journal</a> editor-in-chief, Rob Eshman, provided an <a href="http://www.jewishjournal.com/rob_eshman/article/an_open_letter_to_my_son_20110426/">editorial as a letter</a> to his son, one of my school’s seniors participating in the MOTL, which brings up several critiques of this program as a tool for experiential Holocaust education. Despite his concerns, Rob, being the great parent he is, chose to allow his son to make his own decision in experiencing this journey.</div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">The March of Living experience provides a unique first hand encounter with major sites from the Holocaust’s narrative, within a larger narrative of renewal found in the departure from Poland and arrival in Israel in time for the commemoration of Yom Hazikaron (Israel’s Memorial Day) and the celebrations Yom Ha’atzmaut (Israel’s Independence Day). One of the central components of the MOTL experience is the involvement of survivors who participate in the experience with the students.<span> </span>Critiques of this process have come from many directions, including survivors (see <a href="http://21stcenturyjewished.blogspot.com/2011/05/21st-century-holocaust-education.html">Jake’s post</a>), <a href="http://www.haaretz.com/print-edition/features/religious-zionists-challenge-value-of-visiting-nazi-death-camps-1.275478">religion Zionists</a> and Israeli filmmakers, such as <a href="http://www.defamation-thefilm.com/html/synopsis1.html">Yoav Shamir</a>, whose film <a href="http://www.youtube.com/watch?v=c5jsiLWXGYQ&feature=player_embedded">Defamation</a> severely critiques the use of the March of the Living’s imprint on Israeli youth. </div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">If experiential programs that bring students directly to the site will not satisfy critics, and will be limited by the lack of access to survivors, what other programs will be able to fill the gap.<span> </span><a href="http://www.facinghistory.org/">Facing History</a>, an in depth curricular program, has invested great resources into training and developing teachers within Jewish and General educational settings to nurture democracy and fight bigotry in ethics education utilizing historical frameworks, including the history of the Holocaust, to foster a more ethical and knowledgeable populace for the 21<sup>st</sup> century.</div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;"><a href="http://www.centropa.org/">Centropa</a> seeks to bring to life the narratives of Jewish life in Central Europe before and after WWII through the use of archival materials.<span> </span>After investing in bringing Jewish educators to Central Europe to learn together about the Jewish past and present and the central European Jewish communities, Centropa has created numerous curriculums and a central web space called <a href="http://centropastudent.org/">Centropa Student</a> to facilitate the use of their materials within a school setting to foster a direct connection to Jewish life in Central Europe. From my own school, three faculty members have participated, including two non-Jewish history teachers.<span> </span>One of whom, Nick Holton, who blogs about his work at <a href="http://www.sphericalteetertotter.com/">http://www.sphericalteetertotter.com</a>, has created an impressive project for his 10<sup>th</sup> grade world history course that utilizes the 21<sup>st</sup> Century tool of <a href="http://en.wikipedia.org/wiki/Digital_storytelling">digital storytelling</a> to foster an academic and emotional connection between students and their historical subjects.</div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">Nick describes the project:</div><div class="MsoNormal" style="font-family: inherit; margin-left: 0.5in;"><span style="color: black;">Students will engage in a digital storytelling project on the Holocaust. Through these projects, students will need to grapple with some of the greater questions surrounding the Holocaust, their own feelings and emotions and the basic historical content. As they do so they will be writing about these issues in one of two ways. The first is through an “alter-ego” that will experience the Holocaust in its many parts. This “alter-ego” can be fictional or non-fictional. The choice is the students. The second option is a more literal and personal approach through a digital diary. This format allows the student to recap each day of class, the questions posed, the lesson learned and the emotional results it fostered. When finished with the writing, students will then turn their stories or journals into seven to ten minute films or digital stories completely constructed and narrated by them. These films will then be uploaded to your student portfolio network on ning.com for viewing by other students, faculty and, of course, parents. This project will complete the courses necessary requirements of Holocaust content, technology integration and 21st century media literacy.</span><span style="font-size: 10pt;"></span></div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;"><span style="font-size: small;">Here is a sample of the project from Nick’s former students (and my current student) Rachel Bornstein:</span></div><div class="MsoNormal" style="font-family: inherit; text-indent: 0.5in;"><span style="color: black; font-size: 10pt;">http://www.youtube.com/watch?v=VrncxKLyk74 </span></div><div class="MsoNormal" style="font-family: inherit; text-indent: 0.5in;"><span style="color: black; font-size: 10pt;">http://www.youtube.com/watch?v=G6Mlv2ve2BQ&feature=related</span><span style="font-size: 10pt;"></span></div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">Another model of bringing holocaust narratives to life through student voices comes from <a href="http://www.jenniferstories.com/">Jennifer Rudick Zunikoff</a>, a master Jewish educator and storyteller, who works with students at <a href="http://www.goucher.edu/">Goucher College</a> in a course titled “Oral History of the Holocaust”. Jennifer teaches her students the craft of taking oral histories from survivors and then retelling their stories through the art of storytelling. While Jennifer will have to consider how to college the oral histories one survivors are unavailable, the mastery comes from the students abilities to translate the information they collect and construct a living testament to the person, life and experience of the survivor’s story they are telling.</div><div class="MsoNormal" style="font-family: inherit;"><br />
</div><div class="MsoNormal" style="font-family: inherit;">In the 21<sup>st</sup> century, the future of holocaust and Shoah education will need to transform into a multi-faceted endeavor that integrates experiential, curricula and self-directed learning efforts. Above all, we need to create ways for students to interact with historical artifacts and through the process of bringing them to life once again because personally transformed. Only through a process of personal transformation when interacting with the Shoah will Never Again be truly possible in the 21<sup>st</sup> century through Holocaust education. This requires renewed investment not just in the collecting of artifacts in museums, but in training educators in order to allow them to creatively consider the great task of the future of educating Jewish youth about and through the Shoah.</div>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-62132869004725189762011-05-02T20:10:00.000-07:002011-05-02T23:02:22.677-07:0021st Century Holocaust Education<div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">I write this contribution a day after the demise of Osama Bin Laden, who as mastermind of <a _mce_href="http://www.rethinkingschools.org/static/special_reports/sept11/pdf/911insrt.pdf" href="http://www.rethinkingschools.org/static/special_reports/sept11/pdf/911insrt.pdf">the 9/11 attacks </a>, served as the other "touchstone" in my students' twin history reference points. The Al-Qaeda leader exists as a polar compliment to Hitler in the minds of many young North American Jews . </span><br />
<br />
<span style="font-family: "Georgia", "serif"; font-size: 10pt;">The 21st century Jewish Day School history educator must concurrently work with <u>and</u> challenge an understanding of a world in which Nazis and militant Islamists function as THE nearly exclusive framework for assessing threats to our survival and for formulating ideas about power and policy. </span><span style="font-family: "Georgia", "serif"; font-size: 10pt;">This dilemma was underscored on Yom Ha Shoah eve as Edward Rothstien of the New York Times launched <a _mce_href="http://www.nytimes.com/2011/04/30/arts/design/museums-make-the-holocaust-a-homily.html?ref=edwardrothstein" href="http://www.nytimes.com/2011/04/30/arts/design/museums-make-the-holocaust-a-homily.html?ref=edwardrothstein">a scathing critique of Holocaust Education in North America</a>.</span></div><div style="line-height: 14.25pt;"><br />
</div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">While reviewing the educational exhibits at LA’s <a href="http://www.museumoftolerance.com/site/c.tmL6KfNVLtH/b.4865925/k.83A7/Whats_Happening_at_the_MOT.htm">Museum of Tolerance</a>, Rothstein articulated a generalized assessment that “in most institutions and curricula, the Holocaust’s lessons are clear: We should all get along, become politically active and be very considerate of our neighbors. If not, well, the differences between hate crimes and the Holocaust — between bullying and Buchenwald — are just a matter of degree.”</span></div><div style="line-height: 14.25pt;"><br />
</div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">By making a case for teaching about the Shoah, specifically by pre-identifying the "key lessons" of the Shoah, educators have “broken down almost all inhibitions in using the Holocaust as an analogy," claims Rothstein. He indicates that this process undermines an acknowledgment and understanding of the specific vehemence, industrial thoroughness, and transformative legacy of a nearly <i>judenfrei</i> Europe which is swallowed up in the discourse of comparative Genocide Studies and prejudice reduction. </span><span style="font-family: "Georgia", "serif"; font-size: 10pt;">I agree with Rothstein about the pedagogic pitfalls of historical analogizing just as I wrestle with his plea to separate educating for diversity from engaging with the history of the Holocaust.</span></div><div style="line-height: 14.25pt;"><br />
</div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">The enormity of the Shoah - with all its practical and psychological demands on Jewish educators - presents multiple challenges. Parents and school leaders expect this “subject” to be “taught” even though it is unclear what course, grade-level, or context the Shoah “belongs to” <a _mce_href="http://www.zoomerang.com/Survey/WEB229SN6XJLQT" href="http://www.zoomerang.com/Survey/WEB229SN6XJLQT">in the day school curriculum.</a></span></div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;"><br />
</span></div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">Judaic Studies faculties tend to believe the precious time they have with students should be utilized to explore the contours of Jewish life - it’s diversity of texts, ideas and practices. Understandably the assault by the German Nazis and their European collaborators is a topic they’d prefer leaving to others. Yet Jewish Studies teachers are essential resources for schools to design pedagogical and theological environments to support students in understanding the Nazi War against the Jews, as Jews.</span></div><div style="line-height: 14.25pt;"><br />
<span style="font-family: "Georgia", "serif"; font-size: 10pt;">History teachers work in a <a _mce_href="http://www.ushmm.org/education/foreducators/states/index.php?state=CO" href="http://www.ushmm.org/education/foreducators/states/index.php?state=CO">context of state and national social studies standards </a>articulated by grade level. So how can you really teach about the Holocaust in a middle school history curriculum where 6th grade is Ancient Cultures, 7th grade is the medieval world, and 8th grade is devoted to the national narrative of the United States? </span></div><div style="line-height: 14.25pt;"><br />
</div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">Perhaps , argue some social studies teachers, this “topic” should be delayed until High School where it can be dealt with in the chronological context of the second part of a two year Western Civilization Course. The counter-argument to chronology as the preferred setting for Shoah Studies is that the Holocaust’s place in the cycle of the <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Modern_Holidays/Yom_Hashoah.shtml">Jewish calendar of memory</a> and as frequently used stage for the narratives of contemporary literature and globalized popular culture. Students rightfully expect history teachers to help them process the everyday discourse of their environment which includes the Holocaust as a critical and ongoing reference point.</span></div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">I’m thankful that my own introductory training in Shoah pedagogy was conducted by the professionals from <a _mce_href="http://www.facinghistory.org/jewished" href="http://www.facinghistory.org/jewished">Facing History and Ourselves and their Jewish Education Program</a>. Jan Darsa and her colleagues have facilitated the creation of interdisciplinary teacher teams working to address the needs of specific Jewish schools.</span></div><div style="line-height: 14.25pt;"><br />
</div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;"> Our work with Facing History stressed the exploration of student’s identity through an examination of diverse expressions of Jewish life in Europe and making connections to their own. In the context of my school, this meant reaching out to survivors in the Los Angeles area, obtaining outlines of their biographies and tasking groups of students to research distinct Jewish communities in different parts of Europe. This research not only prepared students for an eventual encounter with an individual survivor, but stimulated family conversations about the lives of grandparents who came of age in the 1930s and 1940s.</span></div><div style="line-height: 14.25pt;"><br />
<span style="font-family: "Georgia", "serif"; font-size: 10pt;">The group work in Judaic Studies was complemented in my History classes where I drew upon the resources of the testimony- based <a _mce_href="http://www.echoesandreflections.org/" href="http://www.echoesandreflections.org/">Echoes and Reflections</a> curriculum. These lessons prepared by a consortium of educators from <a _mce_href="http://www1.yadvashem.org/yv/en/education/educational_materials/index.asp" href="http://www1.yadvashem.org/yv/en/education/educational_materials/index.asp">Yad V Shem</a>, <a _mce_href="http://www.ushmm.org/education/foreducators/" href="http://www.ushmm.org/education/foreducators/">The United States Holocaust Memorial and Museum</a>, and the <a _mce_href="http://dornsife.usc.edu/vhi/" href="http://dornsife.usc.edu/vhi/">USC Shoah Foundation Institute for Visual History and Education </a>are particularly helpful in introducing the political and social vocabulary needed to tackle the events of the Shoah in a thematic yet chronological manner.</span></div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">All the Echoes lessons include thoughtful questions for student journal entries reflecting not only on the events and people encountered in documents and testimony, but on philosophical questions such as how to maintain hope in difficult situations and navigating life without a parent. Perhaps Edward Rothstien might find this personal journaling another example of extraneous analogizing, but as a classroom teacher I found this work to be crucial in helping students absorb the facts and images presented to them.</span></div><div style="line-height: 14.25pt;"><br />
<span style="font-family: "Georgia", "serif"; font-size: 10pt;">Many day school students in Los Angeles participate in a <a _mce_href="http://www.motl.org/" href="http://www.motl.org/">March of the Living</a> trip sponsored by our local <a _mce_href="http://www.bjela.org/page.aspx?id=32019" href="http://www.bjela.org/page.aspx?id=32019">Bureau of Jewish Education</a>. I have not been on the March, but have nevertheless entertained questions about the educational ramifications of taking students on a quick tour of the death camp sites in Poland followed by a joyous journey to Israel. </span></div><div style="line-height: 14.25pt;"><br />
</div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">One of the survivors we interviewed is <a _mce_href="http://www.usatoday.com/news/world/2007-09-01-poland_N.htm" href="http://www.usatoday.com/news/world/2007-09-01-poland_N.htm">Severyn Ashkenazy </a>who launched a perceptive critique of the March during his interview at our school. Ashkenazy, who is involved in projects of Jewish revival in contemporary Poland strongly feels that the "March" as currently structured (e.g. marching through the Polish countryside with Israeli flags, escorted by armed Israeli guards) <a _mce_href="http://www.jewishjournal.com/articles/item/jews_in_poland_speak_of_shoah_remembrance_as_a_curse_20060421/" href="http://www.jewishjournal.com/articles/item/jews_in_poland_speak_of_shoah_remembrance_as_a_curse_20060421/">causes rupture on the ground in Eastern Europe </a>and ignores the recreation and re-imagination of a vibrant Jewish community in Warsaw and Krakow.</span></div><div style="line-height: 14.25pt;"><br />
</div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;">To Ashkenazy this experience precludes an opportunity to explore the Jewish present and to have a dialogue with Europeans who live daily in a nation challenged by legacy of the Shoah. I agree with Ashkenazy that to prepare our students for a complex global reality, this pilgramage to the death camps needs to be re-thought. Perhaps there is a possibility to connect American Jewish students with counterparts in Poland through texting and video-conferencing exploring the Shoah and its ramifications on their sense of self and community identity?</span></div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;"><br />
While I consider the <a _mce_href="http://www.facinghistory.org/video/8th-grade-students-interview-holocaust-survi" href="http://www.facinghistory.org/video/8th-grade-students-interview-holocaust-survi">Abraham Joshua Heschel Day School Survivor Interview Project </a>to have been a success, I am painfully aware that the opportunity for these types of first-hand encounters is rapidly shrinking. So how do we move forward with student-centered, inquiry based, experiential and collaborative learning about the Holocaust in the 21st Century?</span></div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;"><br />
One promising new resource is the USC Shoah Institute’s <a _mce_href="http://dornsife.usc.edu/vhi/education/iwitness/" href="http://dornsife.usc.edu/vhi/education/iwitness/">IWitness</a>, website that will make this collection of video testimonies from archive available on the Internet. I particularly like the questions framed by the educators behind this initiative such as “if you could have 1,000 survivors in the room with you, what would you want to know?”</span></div><div style="line-height: 14.25pt;"><span style="font-family: "Georgia", "serif"; font-size: 10pt;"><br />
With the survivor community diminishing daily, I’d like us to more interactively work with their testimony and contemplate their thoughts about the world after Hitler’s demise. To my mind what these people did with their lives postwar can reveal considerable wisdom that, in turn, can foster principaled choices in our own.</span></div><div class="MsoNormal"><br />
</div>Jake Wirtschafterhttp://www.blogger.com/profile/01933386195153829603noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-39325055047587891742011-04-29T07:30:00.000-07:002011-04-29T07:58:57.851-07:00Bridging the Generation Gap<style>
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<div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">15 years ago I discovered <a href="http://www.aol.com/">AOL</a>. I wasn’t sure what it was, but it came to my house in the form of a CD-ROM and I had my father upload it to our PC, enter his credit card info and we had our own dial up account to the internet. Except, to get on the web, I had to choose a screen name, and interested in anonymity, I chose my <a href="http://searchsoa.techtarget.com/definition/screen-name">screen name</a> “spottingu” out of my love for the film <a href="http://www.imdb.com/title/tt0117951/combined">Trainspotting</a>. For fifteen years “spottingu” has been my personal online identity for <a href="http://www.blogger.com/webmail.aol.com">email</a>, <a href="http://www.aim.com/">instant messenger</a>, accounts, <a href="http://www.blogger.com/twitter.com">twitter</a>, etc, if only I had realized that everyone presumed I had an interest in online stalking.</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">Today, I began the process of “growing up” and established a <a href="http://www.blogger.com/mail.google.com">gmail</a> account, with the hopes of transitioning out of my <a href="http://www.blogger.com/aol.com">AOL</a> identity in order to establish a new online identity more befitting my 32-year-old self. Not wanting to completely obliterate my less than professional presence online, I chose a new moniker that reflects my childhood nickname, and will now be “yakhoffman”. Please do not think that this is not a big deal. Being “Spottingu” fostered my growth and development of both my online and adult identity. I met my wife in an AOL Jewish Chat Room (<a href="http://www.facebook.com/group.php?gid=2247449740">anyone remember Jewish Chat 18-15</a>? <a href="http://www.urbandictionary.com/define.php?term=asl">ASL</a> anyone?), not to mention many good friends as well. All of my family and friends have always known me and communicated with me online as “Spottingu”. I applied to countless jobs as “Spottingu; what was I thinking?</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">I bring this up as I read <a href="http://www.blogger.com/marcprensky.com">Marc Prensky</a>’s seminal works “Digital Natives, Digital Immigrants” <a href="http://www.marcprensky.com/writing/Prensky%20-%20Digital%20Natives,%20Digital%20Immigrants%20-%20Part1.pdf">Part I</a> and <a href="http://www.marcprensky.com/writing/Prensky%20-%20Digital%20Natives,%20Digital%20Immigrants%20-%20Part2.pdf">Part II</a> and <a href="http://dontapscott.com/">Don Tapscott’s</a> “<a href="http://www.growingupdigital.com/archive/">Growing Up Digital</a>”, within which both authors articulate a clear generational divide between those that are <a href="http://en.wikipedia.org/wiki/Digital_native">digital natives</a> or from the net-generation, respectively, and the digital immigrants and <a href="http://en.wikipedia.org/wiki/Baby_boomer">baby boomer generation</a>.</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal">In Growing up Digital, Tapscott comments on the <i>Net Generation (N-Generation)</i>:</div><div class="MsoNormal" style="margin-left: 0.5in;">The generation of children who, in 1999, will be between the ages of two and twenty-two, not just those are active on the Internet. (P.3)</div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-left: 0.5in;">The N-Generation now represents 30 percent of the population, compared to the boomers’ 29 percent. For the first time, there is another generation large enough to rival the cultural hegemony of the ubiquitous boomers. But what makes N-Geners unique is not just their large numbers, but that they are growing up during the dawn of a completely new interactive medium of communication. (P. 15)</div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-left: 0.5in;">Some have suggested we describe today’s youth as <i>Generation Y. </i>I am not convinced this is the best term to use and I think it important to get it right; <b>terms acquire meaning and they share our thinking </b>(my emphasis). No one is clear what Generation Y really is. Most of those who have raised the term use it to refer to the youth of today, those who were born at the end of the 1970s when the birth rate began to increase after he baby bust years, but beyond that the notion is fuzzy. More important Generation Y also builds on the confusion sown about Generation X, which isn’t a generation at all but the last few years of the boom. I believe that N-Generation is a better term in that it codifies in a unified term the power of demographics with the power of new media analysis. (P.33)</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">While I have always felt comfortable with Prensky’s designation as a "digital native", fluent in the digital language of computers, video games and the Internet, I found the “Digital Natives” designation to be too broad, since I found people much younger and older sharing this fluency. I always became frustrated that I seemed to have to arrived too late to be a part of Gen-X. I love my <a href="http://en.wikipedia.org/wiki/Grunge">grunge</a>, but I came onto the scene in my later teens after the hype had already died down. I too felt too old to fit into the characteristics of <a href="http://en.wikipedia.org/wiki/Generation_Y">Generation-Y</a>. Tapscott’s designation of the N-Generation seemed to fit me much more comfortably, as if I finally found a designation that fit both my age (I just made the cut, being 21 in 1999) and my early adoption and engagement in the Internet and the New Media and its impact on me. While I may have missed my professional opportunity to engage in (and cash in on) the <a href="http://en.wikipedia.org/wiki/Dot-com_bubble">Dot-com bubble</a>, I am now appreciating the value of being an educator in the 2010s as one of the elders of the N-Generation.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Reading Tapscott’s “Growing Up Digital”, published in 1998, took me on a wild nostalgic ride to the days when chat rooms reigned and <a href="http://www.blogger.com/facebook.com">Facebook</a>'s Mark Zuckerberg, a member of the N-Generation, was still in high school dreaming of going to Harvard. Tapscott did not foresee social networking, let alone <a href="http://en.wikipedia.org/wiki/Napster">Napster</a> and its impact on file sharing and piracy, which wrecked havoc on traditional media outlets. Tapscott did prophesize the explosion of self-expression, see <a href="http://www.blogger.com/youtube.com">youtube</a> and <a href="http://www.blogger.com/myspace.com">myspace</a>. He foretold key characteristics of the N-generation (acceptance of diversity, broad curiosity, assertiveness and self-reliance).</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">On education, Tapscott wrote, "We need to understand the purpose of the schools-the ends of education, not just means." Tapscott already recognized that the rise of the N-Generation would lead to many Baby Boomers to react by trying to infuse technology into schools and to try to maintain the status quo of socialization and acculturation that satisfied their generation. Yet, as has been proven, the N-Generation demands more from their educational efforts, and we must still address Tapscott’s truism to understand the purpose of schools in the new age.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">My Jewish identity and learning developed distinctly because I received, to my “Spottingu” email inbox, hundreds of emails a week offering me direct Torah study, list servs and web resources through which I expanded and diversified my Judaic understanding, providing me with the pluralistic and complex diversity of understanding that allows me to serve as a Rabbinic educator today. I fell in love with the study of bible/Tanach, due to the range of sources available online. As an early adopter of the Internet, I met my wife online before <a href="http://jdate.com/">J-Date</a> existed, I found Jewish learning and community online and create new material to share with others.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">While I was not necessarily born into the digital age, I came of age during the rise of the Internet allows me to serve as a unique bridge between the Baby Boomer generation and the Net-Generation (and between Gen-X, Gen-Y, and Gen-Z). As an educator of today’s generation in their formative teen years, I can provide a bridge between the knowledge of the past, the processes of the present and a vision of the future. I can share with today’s youth their characteristic passion to explore new worlds, to express themselves and to solve real world problems now. While I did not go through adolescence with a super computer in my pocket (I got my first cell, ne’ car phone, in 1996), I relate to the <i>need</i> to be connected at all times to others digitally. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Yet I also appreciate the concerns of the Baby Boomer parents, academics and administrators still struggling to grasp how quickly the world has changed. Even I wonder if Tapscott’s 1998 is just 13 years ago. Four and a half years ago my first daughter was born, before I had first signed up with Facebook. I can’t even imagine how I notified all of our friends and family of her birth, let alone share pictures, prior to Facebook. I wonder if the point isn’t to be nostalgic of a long ago past, or to believe we can prophesize what the future holds, but to appreciate that this May, as hopefully our second daughter joins us, I will have amazing digital tools, such as Facebook and text messaging, to celebrate with others, otherwise I may have had to rely on phone trees and the post office.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">I hope to explore further how my unique vantage point, as an elder member of the N-Generation, provides me with a unique perspective on educating today’s youth for the digital world we live in, as Jews, American citizens and humans.</div><br />
<embed allowfullscreen="true" allowscriptaccess="always" height="300" src="http://blip.tv/play/AYKapW4C" type="application/x-shockwave-flash" width="480"></embed>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com1tag:blogger.com,1999:blog-5183174453030121551.post-66923519993604860162011-04-28T07:30:00.000-07:002011-04-28T07:30:00.902-07:00Make Judaism Matter NOW<style>
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<div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">In his TedxPhilly <a href="http://www.youtube.com/watch?v=tS2IPfWZQM4">talk</a> <a href="http://practicaltheory.org/serendipity/">Chris Lehmann</a> argues “why can’t what students do matter now? I would argue that Lehmann’s charge to general education applies as much if not more to Jewish education. If anything, now more than ever Jewish students of the 21<sup>st</sup> century have capabilities and capacities to engage in real world work at younger ages, because they are of the digital age. We need to free them from the shackles of unsophisticated and four-walled Jewish learning rooted in the past, and engage students in learning that centered in their lives. We need to engage Jewish students in learning that matters NOW.</span></em></div><div class="MsoNormal"><br />
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</div><div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">The <a href="http://www.blogger.com/jewishjournal.com">Jewish Journal</a> posted an <a href="http://www.jewishjournal.com/education/article/students_pitch_jewish_innovation_at_milken_school_20110420/">article</a> about the recent High School Jewish Futures conference and project I created along with Rabbi Gordon Bernat-Kunin at Milken Community High School as a means of engaging Jewish students in Jewish learning that mattered NOW. After years of satisfying our needs to create relevant learning through seniors sermons, personal theology statements and student led teaching sessions, this year we took the leap to true Jewish and educational innovation.<span> </span></span></em></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">Originally, this project started out inspired by <a href="http://www.blogger.com/limmud.org">Limmud</a> and <a href="http://www.limmudla.org/">LimmudLA</a> as a conference in which teens will lead sessions of their passion and choosing for other teens and the community.<span> </span>However, we recognized early on that although this model contains much power and potency, it remains very difficult to curricularize. Our aim to encourage as many of our students as possible to engage other teens in ideas that mattered to them evolved into a specific project asking students to create their own unique approaches to renewing and innovating Judaism.<span> </span>Inspired by the <a href="http://www.jewishfutures.net/home">Jewish Futures Conference</a> at last year’s <a href="http://ejewishphilanthropy.com/an-alternative-to-the-ga-%E2%80%A6-at-the-ga/">GA</a>, I started to consider how engaging our students in the question of the Jewish Future would ultimately matter more NOW than any other question we could pose to them.</span></em></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">Throughout the process of creating the project, Rabbi Bernat-Kunin and I struggled with defining an approach to the essential question and process of the project that would ensure that the project mattered to our students and that their work would matter to the Jewish community. In his introduction the <a href="https://sites.google.com/site/jewishfuturesproject/conference">HS Jewish Futures Conference,</a> Rabbi Bernat-Kunin eloquently frames the tension between his renewal approach and my innovation approach, and you can view the <a href="http://livestre.am/H9Vy">video here</a>.</span></em></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">Every student had to initially study the literature of the historical context of the questions of change, innovation and renewal in the 20<sup>th</sup> and 21<sup>st</sup> centuries; their <a href="http://www.blogger.com/goog_993391532">presentations and essays are found on this </a><a href="http://wikis.milkenschool.org/Jewish_Studies_Wikis/JewishFuturesProject/The_Problem">wiki</a> that collected their work. Following their literature review, students studied and reviewed current organizations, such as <a href="http://www.blogger.com/hazon.org">Hazon</a>, <a href="http://www.utzedek.org/">Uri L’tzedek</a> and <a href="http://heebmagazine.com/">Heeb</a>. They differentiated these organizations based on sector of influence (i.g. community, learning, education, feminism, culture, etc.) and whether their process of engagement was renewal or innovation. Their <a href="http://www.blogger.com/goog_993391540">synthesized findings were collected on a </a><a href="http://wikis.milkenschool.org/Jewish_Studies_Wikis/JewishFuturesProject/Responses">wiki</a>, utilized by students throughout the classes as basic research for initial ideas and organizational structures. Finally students broke into groups to address a specific change area of their interest in order to create an organization or project they could propose to the Jewish community to address needs and transform the Jewish future. Their ideas range between low tech and high tech, local and global, and for a wide range of demographics. </span></em></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">The students, who opted to engage in an innovation approach, rather than a renewal approach, created <a href="http://www.blogger.com/milkenschool.org/jewishfuturesproject">websites</a> to exhibit their <a href="http://bit.ly/JFP-VideoList">teaser videos,</a> proposal and content for their change projects. <span> </span>While eighteen groups created innovative projects, six finalist groups pitched their ideas during the <a href="https://sites.google.com/site/jewishfuturesproject/conference">High School Jewish Futures Conference</a>. They presented to a panel of community leaders, including professional coaches, representatives of the Jewish federation, leading marketing experts and Jewish innovators.<span> </span>In addition, in the audience were parents, community leaders and their peers. We <a href="http://livestre.am/HadU">livestreamed their pitches</a> to offer those not present at the conference the opportunity to be a part of the experience as well. The project provided a thorough process into problem based learning that engaged students in serious inquiry in order to create something real for Judaism in the 21st century.</span></em></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">Just a few quotes from students about the importance of this project for them:</span></em></div><div class="MsoNormal" style="margin-left: 0.5in;"><i><span>The Jewish Futures Project, which challenged me to think critically about the Jewish future and problem solve is a business-like "real" world scenario.</span></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-left: 0.5in;"><i><span>I think that the process of the Jewish Futures Project was important to my Jewish identity but I feel like the actual conference was the point where I just really felt proud to be Jewish. </span></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
</div><div class="MsoListParagraphCxSpFirst"><i><span>I REALLY liked the Jewish Futures Project. Not only is it one of a kind and also a great idea, but also really got me and my group thinking about modern problems and how WE can change them NOW. The conference was a huge success I hope and I really think that there is a lot of potential in this project.</span></i></div><div class="MsoListParagraphCxSpMiddle"><br />
</div><div class="MsoListParagraphCxSpLast"><i><span>I think my Futures project has the potential to actually have an impact to go farther than just the confines of a classroom.</span></i><b><i><span></span></i></b></div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
</div><div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">I always intended for this project and conference to be just a beginning. We hope to engage the Jewish institutional leaders, educational institutions and innovative organizations in Los Angeles and beyond in sharing the vision for how we engage the soon to be graduates of our teen programs, for whom the questions of the Jewish future truly matters. Rather than building a future FOR our teens, we can empower our teen to create a Jewish future WITH us. Please be in touch with <a href="mailto:jewishfutures@milkenschool.org">me</a> if you want more information on our past <a href="http://www.milkenschool.org/jewishfuturesproject">project</a> and <a href="https://sites.google.com/site/jewishfuturesproject/conference">conference</a> and how you can be involved in developing the future.</span></em></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><em><span style="font-family: Cambria; font-style: normal;">Today’s generation of youth show a great hunger and promise in their ability to create real work that matters NOW (for the future). I intend next time to write more on the uniqueness of today’s generation of youth, and why I am so fortunate to be teaching in this day and age.</span></em></div><div class="MsoNormal"><br />
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</div>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-45147289490252713562011-04-24T13:06:00.000-07:002011-05-01T20:45:05.631-07:00Passion for REAL Jewish Learning<style>
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<div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">Jewish education in the 21<sup>st</sup> century demands a rethinking of both our chosen goals and methods. In recognizing that the environment for learning, the demands on learners and the processes for learning are rapidly shifting, we must reconsider the models of learning Jewish education assimilated. While much focus remains on web tools, smart boards, nings and cellphones, the key does lie in the tools (nouns), but in the way we teach and learn to enhance what our students can do (verbs). <a href="http://marcprensky.com/">Marc Prensky</a> demands that we distinguish between nouns and verbs in our thinking and planning for 21st century education. Yet, beyond differentiating between our emphasis on nouns and verbs, Jewish educators need to stake our claim on our approach to how we engage our students. </span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">In a recent <a href="http://www.edweek.org/tm/articles/2011/04/20/interview_nussbaum-beach.html?tkn=QQSFIvBufG4qp2Pb7fRNbsDuMCwwcFTJ0d9b&cmp=ENL-TU-NEWS2">interview</a> by <a href="http://www.blogger.com/edweek.org">Edweek.org</a> with <a href="http://www.21stcenturycollaborative.com/about-me/">Sheryl Nussbaum-Beach</a> on learning for the 21<sup>st</sup> Century, she described a transformation in education resulting less from a change in tools, but in a complete shift in how we teach. Beyond transitioning the teacher away from the knowledge giver in total control of the classroom that many 21<sup>st</sup> century learning models have proposed, Bussbaum-Beach goes farther:</span></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-left: 0.5in;"><i>Instead of me having all these preconceived ideas of what they should doing, saying, and producing, I have to be open to what I find in each student. I have to discover—and help each student discover—their talents and interests and create a learning environment where they can use those gifts and passions to learn from a position of strength.<i><span style="font-family: Cambria;"></span></i></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">Nussbaum-Beach contends that 21<sup>st</sup> Century teaching and learning must embody a sense of wonderment, not just tapping into, but also deriving from student’s passions. This allows students to work from their strengths and interests, and thus requires teachers to continuously informally assess students for their passions as well as their learning growth.</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">Passion-based learning provides a powerful model to integrate with <a href="http://www.blogger.com/marcprensky.com">Marc Prensky</a>’s p<a href="http://www.corwin.com/booksProdDesc.nav?prodId=Book233944&">artnering pedagogy</a>. Prensky’s pedagogy depends on creating “real learning”, and not just relevant learning. So often in Jewish education, we strive at our best, to construct through our choices of materials, creative <a href="http://www.edulink.org/lessonplans/anticipa.htm">sets</a> and <a href="http://www.eduplace.com/rdg/res/litass/auth.html">authentic assessments</a> relevant and authentic learning. Prensky argues that:</span></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><br />
</div><div class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-family: Cambria;">I don’t think that is really what all of today’s student need or want. What they do need and want is for their education to be real. What’s the difference between relevant (or even authentic) and real? Relevant means that kids can relate something you are teaching, or something you say, to something they know.</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">I am as guilty of trying to relate to my students using relevance to relate to my students as the next Jewish educator. I have used <a href="http://www.imdb.com/title/tt0372784/combined">Batman Begins</a>, <a href="http://www.imdb.com/title/tt0120737/combined">Lord of the Rings</a> and <a href="http://www.imdb.com/title/tt0080684/combined">Star Wars</a> to address character development, literary devices and the use of interpretive method when teaching Chumash.</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">To truly engage in partnering with my students in their Jewish learning and journey, I have had to go beyond trying to make Judaism relevant to kids by relating Judaism to something within pop culture. There has been nothing like working with high school seniors to open me up to the possibilities of engaging students as partners in creating something “real”. Two examples I hope to explore in more detail in later posts are the <a href="http://blogs.milkenschool.org/jewishthought/viraljudaism/">Viral Judaism Project</a> and the <a href="https://sites.google.com/site/jewishfuturesproject/">Jewish Futures Project</a>.</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">I first realized the potential of truly partnering with students, in the manner Prensky advocates, in my work developing the teen presenters program for <a href="http://www.limmudla.org/">LimmudLA</a> over the last two years. Through this program, LimmudLA partnered with <a href="http://www.limmudla.org/72.html">teens</a> from <a href="http://www.milkenschool.org/newspage.aspx?id=1342&terms=limmudla">Milken Community High School</a> to develop a session to be delivered at the adult conference. The students achieved this great task through the support of coaches, workshop and much diligence. Above all, what made the students successful in delivering their presentations to a real adult audience at an adult conference was that their sessions derived from their passions and interests such as, <a href="http://us.conf.masteragenda.com/h/limmudla2010/conf_presenter/2982.html">Being a Secular Jew and Loving It</a>, <a href="http://us.conf.masteragenda.com/h/limmudla2010/conf_presenter/2985.html">Hip-Hop & Judaism</a> and <a href="http://us.conf.masteragenda.com/h/lla2011/conf_presenter/4130.html">From Temples to Facebook: American Judaism</a>. These students created, persevered and excelled in developing sessions that conference attendees considered to be the premier sessions of the conference, by an adult or a teen. The Jewish Journal’s <a href="http://www.jewishjournal.com/community/article/notes_from_limmudla_2011_20110222/">summary of the conference</a> captured the energy created by teens allowed to learn “real”.</span></i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><i><span style="font-family: Cambria; font-style: normal;">Jewish education needs to tap into more opportunities to engage students in their passions in real ways by engaging students in the community around them and offering them real ways to engage in education that matters. As today’s teens show more and more their readiness to contribute in ways that manner to our current society and Jewish community, we need to make these opportunities a central part of our curriculum and not marginalized accidents we are so proud to show off when they occur. I hope to address the power of today’s generation of young learners in my next post.</span></i></div><div class="MsoNormal"><br />
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</span></i><i><b><span style="font-family: Cambria; font-style: normal;"></span></b></i></div>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-48856557214077982342011-04-17T17:00:00.000-07:002013-03-25T10:58:20.494-07:00Innovation, Passover & 21st Century Tools (updated for 2013)<style>
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<span style="font-family: Times;">This week, Jews around the world celebrate the national birth of the Jewish people through the holiday of <a href="http://en.wikipedia.org/wiki/Passover">Passover</a>. One of the primary tenets of celebrating the Passover holiday is the commandment to “remember” (Exodus, 13:3) and commemorate what happened to the Israelites in Egypt. Furthermore, the Israelites were commanded to “tell your son” (Exodus 13:18). Historically, during the period of the Second Temple, Israelites began to engage in the Passover Seder experience an innovation of experiential learning in order to fulfill the injunction to “remember” and “tell” the exodus narrative from generation to generation. </span></div>
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<span style="font-family: Times;">The Seder experience serves as a complex educational model, integrating Jewish and Greek methodology, hands on ritual, a rich text and intricate number and word play, all to promote active participation and inquiry from its participants. Familiar elements, such as the <a href="http://www.balashon.com/2006/04/karpas.html">Karpas</a> and <a href="http://en.wikipedia.org/wiki/Afikoman">Afikoman</a>, originate in Greek custom. The repetition of the number <a href="http://www.torah.org/learning/yomtov/pesach/5757/vol3no03.html">four</a> creates patters. The structural <a href="http://en.wikipedia.org/wiki/Passover_Seder#Order_of_the_Seder">order</a> creates a planned pacing designed to enhance the sensory and learning experience, within which we touch (<a href="http://en.wikipedia.org/wiki/Passover_Seder#Yachatz_.28breaking_of_the_middle_matzah.29">Yachatz</a>), taste (Karpas), speak (<a href="http://en.wikipedia.org/wiki/Passover_Seder#Kadeish_.28blessings_and_the_first_cup_of_wine.29">Kadeish</a>), listen (<a href="http://en.wikipedia.org/wiki/Passover_Seder#Magid_.28The_telling.29">Magid</a>) and even smell (<a href="http://en.wikipedia.org/wiki/Passover_Seder#Maror_.28bitter_herbs.29">Marror</a>). This innovative educational tool serves as a model for how we in the 21<sup>st</sup> century aim to utilize new tools, adapted from the environment we live in order to satisfy age-old educational processes. </span></div>
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We, as lifelong learners, should use the tools of our time, just as the Rabbis in their time used the Greek tools and methods to enhance the storytelling and experiential learning experience for the Passover holiday. Today, we must utilize the new technological tools, whether digital or not, but we must keep in mind that when we say “technology”, we really mean the tools that have been brought to market in recent years. As the Passover Seder proves, we have always been using technological tools to enhance learning experiences to be more participant-centric and experiential.</div>
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Technology enables us to learn, both skills and content, but cannot become the central purpose of the learning experience. The new technology of today surely becomes dated even more quickly now than ever before (anyone use <a href="http://www.blogger.com/en.wikipedia.org/wiki/ICQ">ICQ</a> or <a href="http://help.aol.com/help/microsites/microsite.do?cmd=displayKCPopup&docType=kc&externalId=51135">AOL Cha</a>t anymore?). As educators, we must play with as many tools as possible, become familiar with those we don’t access and embrace the reality that we will never have knowledge, let alone mastery, of every tool available, let alone the one’s our students use. In our capacity as educators, we serve our students as partners to plan and guide our students in how to utilize these great tools to meet the same educational purposes as ever before. Since biblical times, story telling critically served to foster between generations the memories and values inherent to a people. Today, we need to foster expertise in <a href="http://www.blogger.com/en.wikipedia.org/wiki/Digital_storytelling">digital storytelling</a>, which teachers can master using sties such as <a href="http://www.digitales.us/">Digitales</a> and the <a href="http://digitalstorytelling.coe.uh.edu/">University of Houston’s Digital Storytelling Site</a>.</div>
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The Passover Seder has evolved over time, <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Passover/History/Rabbinic/Changing_Customs.shtml?HYJH">incorporating customs</a> that utilized the technologies and methods of the contextual environment they evolved from. This year, two new tools incorporate the spirit of <a href="http://www.blogger.com/en.wikipedia.org/wiki/Open_source">open source</a> to allow Seder leaders and participants new tools to enhance their learning experience. <a href="http://www.blogger.com/Haggadot.com">Haggadot.com</a> and <a href="http://diyseder.com/">DIY Seder</a> provide a range of tools to allow users to post, comment and share content and tools for their Seder experience, by constructing their own planned experience and a personalized <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Passover/The_Seder/Haggadah.shtml">Haggadah</a>. These new tools, specific to 21<sup>st</sup> Century technology, clearly provide a model for how new tools clearly impact the educational process of Jewish experience.<br />
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<b>Update Passover 2013:</b> </div>
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This year, <a href="http://www.g-dcast.com/" target="_blank">G-dcast</a> unveiled a brand new FREE IOS mobile app "Let's Get Ready for Passover" that introduces children (of all ages) to the narrative of Passover preparation through an interactive game. It includes a short hidden object game that teaches about Bedikat Chametz
(the ritual search for leavened foods) plus a Passover recipe. This simple game provides easy access for learning about the holiday experience beyond the exodus narrative, in a way that embraces storytelling through <a href="http://en.wikipedia.org/wiki/Gamification" target="_blank">gamification</a>.<br />
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I hope this Passover season, you will consider how the Seder learning experience and methodology can impact other Jewish experiences. What other new tools will we utilize to renew and advance the experience of Jewish life in the 21<sup>st</sup> Century? This year make your Seder <a href="http://www.myjewishlearning.com/holidays/Jewish_Holidays/Passover/The_Seder/Making_the_Seder_Memorable.shtml?HYJH">memorable</a>.</div>
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</style>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com2tag:blogger.com,1999:blog-5183174453030121551.post-51979374966066598342011-04-17T10:26:00.001-07:002011-04-17T10:26:53.910-07:00Racing to Nowhere in the 21st CenturyIn the last year two movements have been dominated my thinking about the future of education:<br />
<ol><li>The questions of the culture surrounding education, as explored in the film <a href="http://www.racetonowhere.com/">Race to Nowhere</a>. </li>
<li>The preparation of learning for the world of the 21st Century as promoted by initiatives, such as <a href="http://www.p21.org/">The Partnership for 21st Century Skills.</a> </li>
</ol><div class="separator" style="clear: both; text-align: center;"></div>This weekend I read an article in the <a href="http://www.jewishjournal.com/">Jewish Journal</a> by <a href="http://www.milkenschool.org/">Milken Community High School</a>'s Head of School, <a href="http://blogs.milkenschool.org/headofschool/">Jason Ablin</a>, sharing his reflections and commentary about Race to Nowhere, titled "<a href="http://www.jewishjournal.com/opinion/article/waiting_for_nowhere_20110412/">Waiting to Nowhere</a>." I find myself conflicted about some of my Head of School's conclusions and omissions in his critique, such as the role our schools have played in promoting this race, but I definitely agree with his assessment of the film.<br />
<blockquote><i>“Race” contends with a serious subject in an unsophisticated and simplistic way, both minimizing the problem and its possible ramifications. One teacher in “Race” calls the current test-crazed American educational system “a mile wide and an inch deep.” Unfortunately, the film addresses the issue in exactly the same manner.</i></blockquote>Simultaneously, I happened to be reading for my doctorate course on 21st Century Jewish Education <a href="http://www.marcprensky.com/">Marc Prensky</a>'s <i><a href="http://www.amazon.com/Teaching-Digital-Natives-Partnering-Learning/dp/1412975417">Teaching Digital Natives</a></i>. Prensky argues that great contextual changes in the world we live in demand a change in the methods of education as well.<br />
<blockquote><i>Today's students will not live in a world where things change relatively slowly (as many of us did) but rather one in which things change extremely rapids-daily and exponentially. So today's teachers need to be sure that, no matter what subject they are teaching, they are teaching it with the future in mind (Prensky, 2010, P.5).</i></blockquote>Prensky proposes a pedagogy of "partnering" between teachers and students. His metaphor for the educational experience differs from the traditional metaphors, such as "keeping the train on track" or "watering a tree so it can grow big and strong".<br />
<blockquote><i>...today's kids are more like rockets....Why should we think of today's kids as rocket? At First blush, it's their speed; they operate faster than any generation that has come before. Although little may have changed in the rate kids grow up emotionally, there has been enormous change in what today's kids learn and know at early ages, and therefore, many think, in the rate they grow up intellectually </i><i>(Prensky, 2010, P.11).</i></blockquote>Prensky warns:<br />
<blockquote><i>As with all rockets, kid's fuel mix is volatile. Some go faster and farther than others. Some lose their guidance or their ability to follow direction. Some go off course or stop functioning unexpectedly. Some even blow up. But as we get better at making them, many more hit their mark, and it is our job as rocket scientists to help them do so </i><i>(Prensky, 2010, P.11).</i></blockquote><br />
I started to think about the incredible connection we need to explore between Prensky proposed pedagogic model and the culture of schooling superficially explored in the <a href="http://www.racetonowhere.com/">A Race to Nowhere</a>. As we investigate and project into the future of Jewish education, how do we reconcile our desires to construct a new pedagogy centered around student's passions, interests and innate mode of learning, when the culture of schooling surrounding them promotes entirely oppositional values.<br />
<br />
While I have invested much of my work over the last few years into developing a model of 21st Century Jewish learning, in both my classroom formal curricula and experiential learning experiences, I constantly have to face the reality of the culture of schooling within which Jewish education, especially day school education, finds itself. As much as my students embrace <a href="http://en.wikipedia.org/wiki/Constructivism_%28learning_theory%29">constructivst learning</a> and <a href="http://en.wikipedia.org/wiki/Problem-based_learning">PBL</a> over traditional text oriented and teacher centric models of Jewish learning, they still struggle to muster up the will and motivation to engage in learning when facing the very pressures that the Race to Nowhere film describes. As more and more of our Jewish day schools aim to appeal to families seeking the factories that yield college ready students, as depicted in the film, we must consider the cost in effectively developing engaged Jews, lifelong learners and a generation prepared for 21st century life.<br />
<br />
Many of the values espoused by Prensky and others as being core to the 21st century learning model evolve out of a deep concern for the student, constructing methods and frameworks that center learning around the student's experiences, interests, knowledge and tools. However, all of this depends on the student being interested in engaging in schooling for the same purpose and the same drive as one does for life beyond school. Prensky aims to blend the "in" school and "out" of school learning experiences through the "partnering" pedagogy, but what if our 21st century student do not wish to do so. What if they want their "play" to be open and driven by their passions, but they want their "work" to be structured, goal oriented and determined by an authority that can promise to make achievement possible no matter what the cost.<br />
<br />
As I enter spring break, after a long second semester with seniors for my high school, my students claim to be made lazy and numb to learning from the three and a half years of hard work and the college application process. Once their acceptance to a college has been determined, school becomes less critical, and they choose to opt out of the learning process as the race comes to a close.<br />
<br />
One student shared with me:<br />
<blockquote>However, the last few months (sic) have been fragmented and dull in my eyes and I do not want to leave this school with that memory...When in high school can the students truly explore their passions? There's a lack of student freewill considering that everyday is spent in a fourwalled classroom.</blockquote> At this point, I am only formulating the question:<br />
<span style="font-size: large;">"For the 21st Century, can we truly build a partnering model, if we continue to promote the race to nowhere?"</span><br />
<br />
<span style="font-size: small;">Will we as educator accept the responsibility for not just cultivate new modes of learning, but also taking accountability for our culpability in promoting the race to nowhere? Does Jewish education bear an additional responsibility to break down the social constructs that sustain the race to nowhere? While much responsibility lies with the parents who buy into the socio-culturally constructed race, what responsibility do schools have to stand up to their "customers" and tell parents "no, your student can't take six APs as a Junior" or "your student can't be the student government president, star in the school musical and keep straight As". When do take a stand against unmitigated homework, Sunday reviews for APs</span> and private college counselors? Why do students need to visit every college they apply to, apply to 20 colleges and then have to decide between their 8th and 9th choice because they over reached for their first 7 (but were absolutely certain they would get in)? Why do we allow students to fib their transcripts to show they ran clubs and engaged in community service when they never did so? When will be able to intrinsically motivate our students to engage in learning about their heritage, religion and beliefs without holding a grade over their head? When will we truly be able to have an honor code and not just penalize students for cheating?<br />
<br />
We can not expect students to opt into an idealic model of 21st Century learning, in whatever form, unless we are willing to create a model of schooling that contains social and cultural purpose and meaning, for our society, for our families and for our youth.<br />
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I hope to explore potential responses to these critical questions in coming posts, but I eagerly await your responses as well.yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0tag:blogger.com,1999:blog-5183174453030121551.post-25534921209018973352011-04-10T17:32:00.000-07:002011-04-10T17:32:51.759-07:00What makes 21st Century Jewish Education Unique?<div class="separator" style="clear: both; text-align: center;"><br />
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<div class="MsoNormal"><i>What might be the unique nature of 21st Century Jewish Education which sets it apart from the education we have encountered until now?</i></div><div class="MsoNormal"><br />
</div><div class="MsoNormal">The changing nature for how people learn, gather information, collaborate and communicate in the 21<sup>st</sup> century greatly impacts both the nature of Judaism and education. If we are to understand education as the process of teaching and learning new skills and understandings through the development of cognitive, affective and sensory-motor processes.<span> </span>In the spirit of a Deweyian progressive educational model, Jewish education has the potential to engage learners where they are at in order to empower them to further their own learning initiatives. However, we must go beyond educational purposes, such as <a href="http://www.urlgreyhot.com/personal/?q=weblog/understanding_what_socialization_means_in_progressive_education">socialization</a> and <a href="http://www.morim.org/contents.aspx?id=2566">acculturation</a>, and focus on <a href="http://www.brynmawr.edu/elp/empowerment.html">empowerment</a>, leadership and <a href="http://www.infed.org/lifelonglearning/b-life.htm">lifelong learning</a> theories. </div><div class="MsoNormal"><br />
</div><div class="MsoNormal">Much of previous educational models heavily focused on the acquisition of skills and content knowledge that would offer the literacy needed to access Jewish learning, spiritual, ritual and social engagement.<span> </span>As the nature of how Jewish communities are forming, the growing influence of innovative start-ups, the influence of online information sources, search devices, aggregating sites and social networks present new challenges and opportunities for growth. As new paths for personal Jewish journeys and communal engagement develop, Jewish education must rethink both the process of learning, and content and skills needed.</div><div class="MsoNormal"><br />
</div><div class="MsoNormal">21<sup>st</sup> Century Jewish Education must rest on three pillars: 1) <a href="http://en.wikipedia.org/wiki/Student-centred_learning">Student centered learning</a> (<a href="http://en.wikipedia.org/wiki/Problem-based_learning">PBL</a>, <a href="http://www.thirteen.org/edonline/concept2class/inquiry/index.html">Inquiry learning</a>, <a href="http://en.wikipedia.org/wiki/Constructivism_%28learning_theory%29">Constructivist learning</a>, etc.) 2) <a href="http://wilderdom.com/experiential/">Experiential learning</a> 3) <a href="http://www.thirteen.org/edonline/concept2class/coopcollab/index.html">Collaborative learning</a>. While none of these pillars represent a unique approach to education for the 21<sup>st</sup> century, or are particular Jewish approach, they each provide a unique framework to address the specific needs of preparing today’s learners to adapt quickly and engage in lifelong learning. 21<sup>st</sup> Century Jewish education utilize technology to allow learners to deepen and broaden the reach of their learning and empower learning to obtain more control over the choices and learning path. As such, 21<sup>st</sup> Century educated Jews should be more able to determine their own learning journey, able to identify sources of legitimate information, create learning communities globally and gather experts and guides to support them, all for the purpose of become holy personally and being a light unto the nations.<span> </span>This truly exemplifies the model established in Avot (1:6) "Make for yourself a teacher and acquire for yourself a friend, and judge each person favorably."</div><div class="MsoNormal"><br />
</div><div class="MsoNormal"><a href="http://yu20.org/video/21st-century-learning">Dr. Eliezer Jones' video on 21st Century Learning </a></div><div class="MsoNormal"><iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/Ajuz6Y6OwbE?feature=player_embedded' frameborder='0'></iframe> </div><div class="MsoNormal"><br />
</div>yhoffmanhttp://www.blogger.com/profile/05050280073635618434noreply@blogger.com0