Checks and Balances

"The marvelous development of science and technics has been counterbalanced on the other side by an appalling lack of wisdom and introspection."

- Carl Jung, Psychology and Religion, 1937

Technology rocks. Flying machines and all that good stuff. Seriously, if we didn't live in a web 2.0 (3.0, 4.0 ff.) world, I wouldn't be writing this. And if I were writing this in an analog world it wouldn't be called "user generated content." It would be... I don't know... a quaint diary entry or something like that. 

We live in an age of texting championships, robotics competitions, digital remixing, and a million +1.0 other technologically driven phenomena of which most people of a certain age have 0.0 experience and awareness. By the time I click "publish post" this post will be obsolete. It's dizzying, awesome, fun, and foundational. Technology is driving the spaceship. 

When Jung, writing in 1937, wrote of an appalling lack of wisdom and introspection, one suspects he knew that, unfortunately, his observation would be eternally relevant. At present, the gap between technological innovation and moral/spiritual life is about as "Grand Canyon" as it ever has been. It seems like technology and morality might even have an inverse relationship:

Technology= fast

Morality/Spirituality= slow

Technology= innovation

Morality/Spirituality= old fashioned

Technology= cool

Morality/Spirituality= rabbi, philosopher, mom

Technology= computer

Morality/Spirituality= mind, heart, soul

Technology, and web 2.0 in particular, are at best, morally and spiritually neutral. Start following #God in Twitter and it's like stepping into a river of theologically themed currents. Start following #JustinBeiber and... well... it's sort of the same thing. The point is that technology is a platform/ media. It cares less about the substance and more about the process of communication. It cares less about what you say and more about how you say.0 it. 

As an educator I'm all for technology. I've seen, firsthand, how bells and whistles help get kids excited about learning. I've typed up rubrics for multimedia assessments and seen the pride and sense of accomplishment that kids have in knowing that they've not only demonstrated learning, but created something. 

What resonates for me in Jung's observation is the need for balance. As technology becomes increasingly savvy, nuanced, responsive, dynamic, and powerful, it seems like "wisdom and introspection" should, at minimum, keep pace. I'd go so far as to say that wisdom and introspection, morality and spirituality, should be driving the ship, rather than computer code. Unfortunately, the "how" of technology-- quick, shiny, flashing, highly edited, impersonal-- is in direct opposition to the "why" of wisdom and introspection. The latter are slow, reasoned, steady, and in many cases, unchanging (and therefore not dynamic). With the world at my fingertips, it's hard to justify working through a a difficult problem when all I've got to do is Google it. The challenge is compounded by the current political/media world, which daily erodes what little space remains in the public square for thoughtfulness and sincerity. 

As educators we play a vital role in advocating for greater balance between the two extremes that Jung identifies. As educators we are both ambassadors for technology as well as ambassadors for wisdom, introspection, morality, and spirituality. As educators we can embrace the "how" of technology and the "why" of wisdom and introspection with equal enthusiasm. We can challenge our students to advance wise and meaningful causes in new and exciting ways. 

Judaism has long affirmed the need for balance: The six days of work are balanced by a day of rest; our particularly Jewish concerns are balanced by a commitment to universalism; our sense of blessing is balanced by our recognition that the world is unredeemed. Our sense of balance, of dialectical creativity, can serve as a guide in our efforts to make sure that the tension between technological innovation and the commitment to wisdom and everything it implies, remains a vital one in the public square. At present we teeter on the precipice of a complete subjugation of our unique human capacities for reasoned thought and ethical conduct to the "flying machines" of tomorrow. The "new bottles" of technology are only useful if they are filled with the wine, old and new, of wisdom, introspection, and a commitment to the life of the soul. 

Immaturity is the Common Denominator

     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 AASL (American Association of School Librarians) Standards for the 21st Century Learner 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." 

      At the same time I believe we're fundamentally confused about what constitutes maturity in 21C. Consider the ascendancy of the Digital Native (Prensky, 2001) 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. 

     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 Democracy and Education, 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. 

     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. 

     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. 

     

In honor of Shavuot-- Leo Baeck on the meaning of Hokhmah

From Rabbi Leo Baeck, This People Israel, "The Revelation"

"Wisdom: Hokhmah and Sophia"

"The Hebrew word hokhmah is basically untranslatable; it was a word that received a completely new content from the spirit of this people. The first of the translations, the Greek, could only convey it through its word sophia, wisdom. But our word hokhmah reaches further and deeper. It speaks of that which is the power in the world and of that which human power shall be. As it bears upon the world, hokhmah, is the creative, artistic principle of the personal which has entered into him to give him the ability to see himself, which forms and fashions him so that he may become what he should be. Hokhmah expresses the final connection between that which continues its enduring influence in a world of constant flux and that which is constantly to influence onward-moving man. World and man as well as idea and reality, metaphysical and ethical, are united here. In the world, hokhmah is therefore that which gives it totality, which makes it the cosmos. In man, it is that which makes him a personality, that in which his creative traits find themselves united. Thus his drive for knowledge which turns toward everything, his breadth of feeling opening itself to all, and his moral readiness which accepts every task become one. Knowledge, feeling and desire, understanding, experience and action, in a sense, spirit and soul, are a totality in hokhmah. Man, coming into his own, the actualization of the total man, the fulfillment of God's likeness is represented in it."

Jewish Digital Wisdom: 21st Century Hokhmat Lev

Digital Wisdom and Jewish Digital Wisdom: 21^st Century Hokhmat Lev

Abstract

A robust discourse regarding the unique characteristics and opportunities of 21^st century education is ongoing in educational and sociological literature. While there are voices within the Jewish community that are engaged in this discourse and actively trying to apply it to Jewish educational milieus, the Jewish community has a long way to go. In order for Jewish education to remain relevant and grow in relevance, Jewish educational institutions need to integrate “digital wisdom” and 21^st century educational theories and insights into our cultures and curricula. The concept of 21^st century hokhmat lev (“deep wisdom”) is presented as a Jewish lens through which to explore 21^st century education.

Digital Wisdom and Jewish Digital Wisdom: 21^st Century Hokhmat Lev

            Prensky (2009) defines “digital wisdom” as a “twofold concept.” In his definition it is both wisdom enhanced by technology and wisdom exhibited in the proper use of technology (Prensky, 2009).  While there is a decidedly science fiction tone to his description of technologically enhanced minds with implanted, “lie detectors, logic evaluators, and executive function and memory enhancements,” Prensky’s “digital wisdom” ends up being a fairly banal concept exemplified by Barack Obama during the 2008 presidential election (Prensky, 2009).   While Prensky’s writing is at times provocative, the sum total of “digital wisdom” is little more than, “making wiser decisions because one is enhanced by technology” (Prensky, 2009).   By referencing Aristotle’s definition of wisdom and Socrates’ objection to the technology of writing, Prensky actually mitigates the novelty of his argument that technologically enhanced wisdom is something hitherto unheard of. 

            Prensky’s strength is his ability to provoke conversation.   While “digital wisdom” may not be as revolutionary a concept as Prensky would have us believe, it is useful educational/sociological shorthand for thinking about the impact of technology on education and the pursuit of wisdom in the 21^st century.   

            In order for Jewish educators to apply the best educational theories and practices to our specific Jewish educational milieus we often need to play the role of meturgamim (“translators”).   Such is the case with Prensky’s concept of  “digital wisdom.”

            What is Jewish digital wisdom? At first glance it might seem like Jewish digital wisdom would be a more limited concept than digital wisdom generally.  Ironically, the opposite is true.  I would suggest that Jewish digital wisdom is rooted in a nuanced definition of the concept of hokhmat lev, which I translate as “deep wisdom.”

            In his Dictionary of the Talmud, Jastrow delineates the multivalence of the Hebrew words lev and hokhmah.   Lev, a noun, refers to both heart and mind: “[innermost,] heart, bosom; thought., inclination, mind” (Jastrow, 686).  Hokhmah, a verb, has a wide range of semantic resonances based on the permutation of the Hebrew root hacham.  Possible meanings include, but are not limited to, “to be wise, to know, to meet for deliberation, to become a scholar, to make wise, to stimulate a person’s mind by ingenious suggestions or questions; to subtilize, philosophize, to be shrewd; to be learned, to recognize, to know, to remember, to teach, to outwit, to be informed, aware; to learn, to hold counsel; to teach, to be a disciple or scholar” (Jastrow, 462-463).

            Jewish digital wisdom is best understood as 21^st century hokhmat lev.  Hokhmat lev, by virtue of its broad semantic range, makes digital wisdom a meaningful and useful framing concept for Jewish educators.  Hokhmat lev is about the heart, the mind, and the rich interaction between them.   It encompasses ethics, morality, and critical thinking.  It requires not only enhanced access to information but “deliberation”, scrutiny, “philosophiz[ing],” recognition, memory, erudition, awareness, scholarship, mastery, inquiry, and critical thinking.  Implicated in the process of cultivating hokhmat lev is teacher and student, master and disciple.  Hokhmat lev assumes no digital divide or achievement gap.  It is a holistic and deeply Jewish concept. 

            As a Jewish educator qua meturgeman (“translator”) I am interested in bringing the concept of hokhmat lev into dynamic interaction with the various opportunities and challenges associated with the 21^st century that are facing education generally and Jewish education in particular.  I believe that Judaism should embrace the opportunities and challenges of the 21^st century and articulate a Jewish educational vision of 21^st century hokhmat lev.   There is a high level of synergy and the possibility of unbounded creative dynamism at the various intersections of liberal Judaism and the cognitive and social processes at play in 21^st century education.  Amazingly this synergy has not been systematically explored in Jewish education. 

21^st Century Education and 21^st Century Jewish Education

            While it would be foolish to deny the impact of technology on contemporary education and the current generation of students in K-12 schooling (Tapscott, 1998; Prensky, 2001; Oblinger & Oblinger 2005; Palfrey & Gasser, 2008; Hayes Jacobs, 2010) it would be equally foolish to limit the concept of 21^st century education by focusing only on the integration of technologies into classroom instruction.  In the words of one 21^st century position paper, “A focus on expanding access to new technologies carries us only so far if we do not also foster the skills and cultural knowledge necessary to deploy those tools toward our own ends” (Jenkins et al., 2006, 8).  21^st century Jewish education too must focus on “fostering skills” and transmitting “cultural knowledge” with particular ends in mind. 

Liberated from a narrow view of 21^st century education that focuses only on technology integration, the opportunity exists to take a much broader perspective and pose more fundamental questions regarding education.  For example, we can and should ask, “What should it mean to be an educated person in the twenty-first century? (Bereiter, 2002, 11).   Bereiter’s question and others like it take seriously the notion that we live in a “knowledge society” that is undergoing a “social transformation” (Bereiter, 2002, 12-13).   In order to prepare students for future success, schools need to be transformed into institutions that “produce knowledge” in ways that transcend even the majority of constructivist curricula (Bereiter, 2002, 19-20).  Again, the meturgeman asks, “What should it mean to be an educated Jew in the 21^st century?”

            While a robust conversation among educational theorists and practitioners, social scientists, and policy makers is raging in general society, select voices within the Jewish community have begun a conversation on the topic of 21^st century Jewish education.  The work of Woocher, Rubin Ross, and Woocher (2008) articulates a vision regarding the need, direction, and strategy for change in Jewish education today.  In articulating “Design Principles for the 21^st Century” the authors take a broad view of 21^st century Jewish education that focuses on 1) “empowering the learner”, 2) “the centrality of relationships and the social experience of learning”, and 3) “Jewish learning as ‘life-centered’” (Woocher, Rubin Ross, & Woocher, 2008.  3).  While technological innovation is undeniably part of the changing milieu of education it neither the primary cause nor the ‘magic bullet.’  Ironically, there is little in these “Design Principles” which is unique to the 21^st century.   In fact, the notion that Jewish learning should be “life-centered” is attributed to Franz Rosenzweig, and the notion of empowering the learner can be traced back to the basic tenets of educational progressivism.  While these “Design Principles” are not saturated with 21^st century lingo, the change agenda set forth has the potential to be visionary depending on how practitioners of Jewish education pursue new ideas and institutions.  As we will see, “empowerment,” “relationships,” and “life-centeredness,” all appear in 21^st century educational discourse (Jenkins et al., 2006 in particular). 

21^st Century Jewish Education—Possible Directions

            Woocher, Rubin Ross, and Woocher (2008) argue that, “Jewish education has responded… only partially and unsystematically” to the “dramatic” changes of the last quarter century (p.  2).   While we may grant that Judaism has not been quick to articulate a systematic new vision of Jewish education commensurate with the rate and nature of social change, this is more a reflection of a kind of institutional paralysis and fragmentation than it is a reflection of the potential within Judaism to do so (Wertheimer, 2008).  The spiritual side of Jewish institutional stagnation was identified by Mordecai Kaplan (1933) who bemoaned, “The lack of controversial writing about Judaism” as “the peace of stagnation” (Kaplan, 1933, xiv).   Implicit in Woocher, Rubin Ross, and Woocher, Wertheimer, and Kaplan, is the belief that Judaism can articulate a “controversial” or at least forward thinking vision of Jewish education.  It is my belief that Judaism is not only capable of doing so, but uniquely qualified to do so.  When viewed from a historical perspective, Judaism has demonstrated time and again a dynamic interaction with changing social conditions (Meyer, 1988 among others).  In spite of the strong traditionalist tendency within Judaism, Judaism has always synthesized and engaged various aspects of secular culture in exciting and authentic ways.  Such will be the case as Jewish educators explore the various aspects of 21^st century hokhmat lev.  While it is beyond the scope of this (or any individual author/paper) to fully develop a vision of 21^st century hokhmat lev (due to the communal/dialogic/dialectical nature inherent to such a task), it is possible to indicate a few compelling possibilities for Jewish educators to explore and consider. 

            Shifting notions of text, reading, authorship and literacy.

            The notion that technology in general and Web 2.0 in particular necessitates a rethinking of the concept of literacy has gained widespread traction in 21^st century educational literature (Inter alia Jenkins et al, 2006; AASL, 2007; Marsh, 2007; Prensky, 2001 and 2008; Black, 2009; Dresang & Kotrla, 2009; Merchant, 2009; Trilling & Fadel, 2009; Mills, 2010).   Literacy needs to be rethought not only in relation to digital content but in relation to “the reading, writing and creation of texts” generally as Web 2.0 has accustomed young and old alike to being “active users” and generators of content (Marsh, 2007, 267, 273).  Beyond impacting traditional notions of reading, writing, and text, there is a growing sense that literacy encompasses “a set of cultural competencies and social skills that young people need in the new media landscape” (Jenkins et al., 2006, 4).   Far from being limited to content knowledge, 21^st century literacy promotes cognitive as well as societal goals.  The American Association of School Librarians’ Standards for the 21^st- Century Learner focuses not only on “critical thinking” but also on “applying knowledge to new situations,” “creat[ing] new knowledge,” and “participat[ing] ethically and productively as members of our democratic society” (AASL, 2007, 3).  That literacy should be concerned with ethical conduct and promote democratic citizenship is not unheard of.  However the distillation of ethics and citizenship into concrete academic documents and their renewed attention in discussions of digital literacy is significant and reflects the unprecedented access to knowledge and information of varying qualities as well as the ability to produce knowledge and information with increasing ease and obliqueness (Jenkins et al., 2006). 

            One particularly intriguing aspect of the literacy conversation is the concept of “Radical Change Theory” (Dresang & Kotrla, 2009).  Radical Change Theory asserts that texts and readership are being transformed in the digital age because of the increased presence of “interactivity, connectivity, and access” as significant and defining features in literary contexts (Dresang & Kotrla, 2009, 94).   “Interactivity” points to the blurring of the lines between reading and writing.  Non-linear formats, dynamic interactions between graphics and text, and the use of hypertext and links demand a level of activity and engagement from the reader that approaches Barthe’s concept of the “writerly text” (Dresang & Kotrla, 2009, 97).  Building on the ideas of reader response theories, Radical Change Theory calls attention to the meaning-making activity of the reader and demonstrates that a wide array of texts invite and encourage this constructivist engagement.  “Interactivity” brings with it the intriguing possibility of “infinite readings” (Dresang & Kotrla, 2009, 98). 

Beyond “interactivity”, “connectivity” has to do with the “social interaction surrounding literature.” “Fan fiction,” which is the reader-generated extension of popular literature like the Harry Potter series, is considered a paradigmatic example of how literacy has changed (Dresang & Kotrla, 2009, 104; Black, 2009, 690).  Lastly, “access” reflects the unprecedented access to information enjoyed by all consumers.  “Access” also refers to the ability to engage with more diverse and difficult texts than ever before (Dresang and Kotrla, 2009). 

            21^st century hokhmat lev and new Jewish literacy.

            That evolving definitions of literacy should be of interest to “the People of the Book” should be obvious.   Issues of readership, authorship, text, and authority are persistently relevant in Judaism and Jewish education.  21^st century hokhmat lev should consider how Radical Change Theory’s notions of “interactivity, connectivity, and access” are relevant in Jewish educational milieus today.  The relationship between “fan fiction” and midrash, between hypertext and Talmudic citations, between connectivity and public Torah readings—these are fertile areas for exploration.  Literacy technologies have had deep sociological repercussions throughout Jewish history as the Jewish people have moved from scroll to book and beyond.  The ability to “access” Jewish text is a key question in every age because access impacts the overall shape of the Jewish conversation.  The time has come for Judaism to embrace the opportunity to reconsider Jewish literacy and what it means for 21^st century hokhmat lev.  Woocher, Rubin Ross, and Woocher’s criteria of empowerment, relationship, and life-centeredness should be a part of this conversation.  “Empowerment” and “access,” “relationship” and “connectivity,” “life-centeredness” and “interactivity”: these concepts play off of one another in a variety of dynamic ways. 

            Participatory culture.

            Jenkins et al.  (2006) offering the following definition of “participatory culture”:

A participatory culture is a culture with relatively low barriers to artistic expression and civic engagement, strong support for creating and sharing one’s creations, and some type of informal mentorship whereby what is known by the most experienced is passed along to novices.  A participatory culture is also one in which members believe their contributions matter, and feel some degree of social connection with one another (p.  3).

            Participatory cultures focus on empowerment and allow for multiple levels of engagement wherein, “some will only dabble, some will dig deeper, and still others will master the skills that are most valued within the community” (Jenkins et al., 2006, 10).  “Creative expression” and “active participation” are valued (Jenkins et al., 2006, 7). 

            Judaism as a participatory culture. 

            Traditional Judaism embodies several aspects of Jenkins’ “participatory culture” as it encourages participation in myriad ways.  This is even more the case for liberal Judaism, which consistently seeks to remove barriers to participation.  Judaism requires community.  One cannot live a full Jewish life in isolation nor can one be fully Jewish as a non-participant.  Jewish prayer, study, observance, indeed all of Jewish living can only take place within the context of a participatory culture.  Like other participatory cultures, when it comes to Judaism, “some will dabble, some will dig deeper, and still others will master the skills…” (Jenkins et al., 2006, 7). 

            One significant point of departure between traditional Judaism and Jenkins’ notion of “participatory culture” has to do with the role of innovation and creative expression.  A key feature of participatory culture as defined by Jenkins is “relatively low barriers to artistic expression” (Jenkins et al., 2006, 3).  Until recently, and even now in many cases, many Jews encounter barriers—real or perceived, when they approach Judaism.  They do not find in Judaism a summons to “artistic expression.” Similarly, mentorship is often lacking in Jewish religious life and many Jews feel that Judaism places little value on their individual contributions to the culture and participation in the community. 

            Jewish education can and should play a role in helping Judaism to become more of a participatory culture.  By mentoring and educating students of all ages, Jewish education can help lower the barriers to participation and creative engagement with Jewish tradition.  Existing Jewish educational milieus such as day schools are the venues where Jewish children are socialized for participation in Jewish life.  Decisions impacting the curriculum and culture of such institutions should weigh whether steps are being taken to make Judaism more or less accessible for students.  Are students being equipped with the skills and dispositions associated with 21^st century hokhmat lev? Are they being invited to interact, connect, access, empower, make meaning, create, express, and produce? One of the great benefits of participatory culture is that it generates feelings of ownership and belonging.  In Judaism we speak of educating toward Jewish commitment.  Bringing the dynamism of participatory culture more fully into Jewish education can undoubtedly strengthen feelings of ownership and belonging.  Such feelings are necessary for Judaism to remain relevant in the marketplace of “participatory cultures.”

            Teacher training and professional development: towards TPCK.

            Transformation in education cannot happen without teacher training and professional development.  Mishra and Koehler (2006) build on Shulman’s concept of PCK by putting forth the concept of TPCK.  Whereas PCK stands for “pedagogical content knowledge” TPCK stands for “Technological Pedagogical Content Knowledge” (Mishra & Koehler, 2006, 1017, 1021).  Their aim in expanding Shulman’s PCK is to provide a theoretical framework for discussing how teachers’ technological knowledge is inextricably connected to teachers’ knowledge of pedagogy and content (Mishra & Koehler, 2006).  A 21^st century teacher cannot be successful without demonstrating competency in the areas of TPCK.  Technology is a critical component for Mishra and Koehler because “the incorporation of a new technology or new medium for teaching suddenly forces us to confront basic educational issues because this new technology or medium reconstructs the dynamic equilibrium among [technology, pedagogy, and content]” (Mishra & Koehler, 2006, 1030).  In other words, teachers must be reflectively aware of the impact of technology on the art of teaching. 

            Mishra and Koehler are not the only voices suggesting that teachers need support in order to be successful agents for 21^st century education (Eisner, 1995; Watson, 2006; Krumsvik, 2008; Lei, 2009; Hedberg, 2010; Archambault et al., 2010; and others).  While younger teachers may have positive beliefs about technology it has been demonstrated that this does not mean that they know how to meaningfully integrate new technologies into their pedagogy (Lei, 2009, 92).  Specifically, teachers need collaboration with experts, successful experiences implementing new technology, and a sense of being a part of a community of practice committed to technology integration (Hedberg, 2010, 2).  Empirical research on teacher professional development suggests that effective workshops and professional development opportunities can transform PCK into TPCK (Archambault et al., 2010). 

            Jewish education and J(ewish)TPCK. 

            Woocher, Rubin Ross, and Woocher (2008) remind us that Jewish education will not change unless a dedicated cadre of Jewish educators leads the way (p.  5).  These Jewish educators will need to articulate a J(ewish)TPCK that brings Jewish education closer to an understanding of 21^st century hokhmat lev.  At the risk of descending into alphabet soup I think there’s tremendous value in considering the possibility of J(ewish)TPCK as it relates to 21^st century hokhmat lev.  Articulating a theoretical framework for 21^st century Jewish education reveals how complex 21^st century Jewish education can be.  A 21^st century Jewish educator will be able to cultivate a sense of 21^st century hokhmat lev only if they consistently integrate their knowledge of content, pedagogy, technology, and Judaism.  It could be argued that “J” and “C” are actually the same thing—that Judaism is the content that a Jewish educator must know.  However, Judaism is not only content, but also process.  Judaism is not only the “what” but also the “how.” Chevruta learning, tefila services, and Torah readings are a few examples of the  “how” of Judaism.  It is not enough to be familiar with the content of Judaism.  For true 21^st century hokhmat lev Jewish educators must be able to engage Judaism as a methodology for teaching various forms of content, not unlike what has hitherto been referred to as “integration.” Asserting the “J” means insisting that Judaism is unique.  It means that as Jewish educators we are meturgamim, because we are not satisfied with great ideas that are written in a foreign language and that do not reflect the nuances and particularities of Judaism. 

            While there is tremendous value in Jewish educators receiving professional development in non-Jewish contexts, the only way that Jewish education can fully actualize 21^st century hokhmat lev is with particular support and training for Jewish educators.  At the present moment there is a disconnect between Jewish education and 21^st century education.  This is because Jewish educators have not yet developed the necessary platforms to do the specific work of articulating a vision and practice of 21^st century Jewish education.  It is incumbent upon teachers and other Jewish leaders to be pioneers in this field.

Ki Va Moed- “The Time has Come”

            The 21^st century is no longer a distant and abstract concept.  We live in a world where 9/11 is increasingly associated more with history than memory.  Moreover, we live in complicated and often discouraging times.  As one author proclaims, “Ruptures and upheavals punctuate injustice and illuminate the breakdown of community: the Iraq War, Hurricane Katrina, the genocide in Darfur, the No Child Left Behind Act, and corporate globalization…” (Renner, 2009, 59).   The 21^st century is a time of instability, anxiety, and conflicting ideologies.  It is also a time of hope and opportunity. 

Before long, speaking of 21^st century education will feel passé.  The conversation will have moved on to mid-21^st century education or “post” 21^st century education.  The window of opportunity for Judaism to meaningfully explore 21^st century hokhmat lev is narrower than most of us can imagine.  Jewish educators are not merely lagging behind; we are actively closing doors and burying our heads in the sand by not engaging one another in a process of updating and reinvigorating Jewish education.  A conversation regarding 21^st century hokhmat lev needs to happen now, otherwise any trace of vibrancy and “life-centeredness” in Jewish education will be the stuff of history and memory. 

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What Kind of Digital RU?

I've got to give it up for Marc Prensky. “Digital Native/Digital Immigrant”: it’s hard to imagine discussing 21C without this digital coding. Like so much in the digital world it’s a binary distinction—a bunch of 1s and 0s strung together constituting “information.” I've got to give it up for Marc Prensky because, since 2001, everyone and their Digital Immigrant Mother has been responding to him.

The dia-blog has “evolved” from Prensky’s inchoate bifurcation. Toledo (2007) discusses the thickness of the Immigrant’s accent and cites Feeney (n.d.) who suggested adding “Digital Recluse”, “Digital Refugee”, “Digital Explorer”, “Digital Innovator”, and “Digital Addict” to the fray. Unable to resist, Toledo offered up “Digital Tourist” and we have Stoerger (2009) to thank for “Digital Melting Pot.” Cyber-fondue anyone?

It seems to me that the disclaimer “Digital” is on the verge of becoming meaningless. The proliferation of "Digital Fill In The Blanks" reminds me the scene in The Social Network where Justin Timberlake tells Jessie Eisenberg, ‘Drop the “The”. Call it “Facebook”, it’s much cooler.’ Honestly, how long will it be before we look back, chuckle at Prensky and think, ‘Digital? That’s SO Analog!’

But for now the whole “Digital #$%#” seems to be sticking. Thing is, I don’t like my choices. So here are a few new ones off the top of my head (sticking with the Bible as inspiration for the time being):

“Digital Yahweh”: Created the whole interweb in 6 days. Status says “resting” on Shabbat.

“Digital Elohim”: Offers judgmental comments on peoples’ Facebook pages all day.

“Digital Abraham”: Posts “first” on every new YouTube video.

“Digital Sarah”: Often heard laughing obnoxiously in the computer lab.

“Digital Isaac”: Blinded from too much staring at the screen.

“Digital Rebecca”: Hours spent online increased dramatically after falling off camel.

“Digital Jacob”: Hacked into his brother’s birthright account.

“Digital Rachel”: Has a beautiful profile pic.

“Digital Leah”: Keeps her profile “veiled” from public view.

Obviously I could go on. The whole “Digital Native/Digital Immigrant” phenomenon reminds me of the power of language in constructing meaning. Here’s a quote from Richard Rorty that captures the way I feel:

The world does not speak. Only we do. The world can, once we have programmed ourselves with a language, cause us to hold beliefs. But it cannot propose a language for us to speak. Only other human beings can do that.

         So let’s talk about me. How do I see myself? Native, immigrant, deity, patriarch? I think for now the monicker that feels most apt is “Digital Dude” (or perhaps “Digital Lebowski”). Although I think Dude Digitalis is much more beast. Why? Because at this point I’m willing to sit back and see how the whole thing plays out. Technology is cool. It’s fun. It’s hip. Aside from the whole nuclear/biological/chemical warfare thing technology is relatively harmless. So for now Dude Digitalis abides. So it goes. 

Judaism is Ready for 21C

Judaism is ready for 21C.  Revolutionary times? Unstable social order? Rapid technological innovation? New forms of communication and cultural exchange? Challenges to the status quo? Uncertain and unimaginable future? Judaism has seen it all before. If there’s a faith tradition, culture, way of life, or civilization that knows how to embrace 21C it is Judaism.

While all systems crave homeostasis or stability, Judaism has never had the luxury of a prolonged period of equilibrium. The upside of galut (exile) is that we’ve learned how to be a resilient and vibrant people capable of great transformation. Anyone who knows anything about Jewish history knows that Jews have lived virtually everywhere and under every possible social condition. We’ve experienced sovereignty and subjugation, exile and dispersion. We’ve lived in the East and the West, spoken every language, mastered every craft and trade, and contributed to virtually every society in which we’ve lived. We’ve been protected, abused, driven, expelled, beholden, scorned, and scrutinized. We’ve seen kings rise and fall, nations come and go, plagues devastate continents, and World Wars ravage humanity. We’ve lost sons and daughters, welcomed strangers, and both shaped and been shaped by the worlds in which we’ve lived. In light of the wild and unpredictable narrative of the Jewish people I’m confident in declaring that there’s nothing about 21C that Judaism isn’t prepared to handle.

Judaism is ready for 21C and Jewish Education needs to lead the way. Jewish Education needs to lead the way by demonstrating that the 21C technological revolution and its accompanying social revolution present opportunities for Judaism more than they do threats. When Jews encountered Romanian music we created Klezmer. When we encountered American Democracy we created Joe Lieberman. The synthesis of Judaism and 21C can similarly be an authentic expression of two systems integrating with one another in a mutually informative way. Jewish Education, broadly understood, can facilitate the interaction by embracing a wide variety of technological tools and by experimenting with changes in the social order. While much that emerges will be of questionable value and even beyond the pale of what Judaism deems tolerable, the vast majority will fall comfortably within the longstanding tradition of Jewish innovation. The question isn’t whether Jewish Education should change, but rather how we deliberately, creatively, and proactively interact with new opportunities. As always, dedicated individuals who see themselves as the inheritors and builders of Judaism will lead the way.  

Jewish Literacy 2.0

              Marsh (2007) makes the argument that technology is changing the concept of literacy-- the way human beings interact with texts. This means that technological innovation is raising questions like: 

What constitutes a text?

What is authorship?

How do we read texts and glean meaning from them?

Who is authorized to write on a given subject?

How do communities determine which texts to sanction and which to scorn?

              Web 2.0 is impacting the way we think about these questions, whether we're Digital Natives or Digital Immigrants. If the concept of literacy is shifting (anyone want to suggest that it's not) then it stands to reason that the way educators teach literacy needs to shift as well.  So what's it mean for Jewish Education?

             Let's drudge up the tired adage that Jews are the People of the Book for a moment. While there's more to Judaism than books we can proudly embrace our reputation as a literacy concerned culture and our commitment to "reading." By "reading" I mean engaging with texts to create meaning. For Jews, and for all thoughtful people, reading is much more than a leisure activity, and literacy is more than a basic competency. Reading is the way we bring order and meaning to the world. 

             Jewish tradition empowers Jews with a variety of reading strategies which we apply to our formal texts and also to our life experiences. A committed Jewish reader can read Judaism into any experience (I'm thinking here of Soloveitchik's Halakhic Man who sees flowing water and immediately thinks of the requirements of the mikveh). Of course literacy is about more than reading-- it's about the entire enterprise of textual construction and interaction. If Web 2.0 and technology are changing the concept of literacy (which I believe they are) then it stands to reason that Jews will be pioneers and recipients of new literacy strategies. If we embrace this new literacy technology as we have other literacy technologies (printing press, newspaper, cinema etc...) then certainly Judaism will be deeply impacted as we move into 21C literacy. This means that we can expect new types of Jewish texts, new notions of Jewish authorship, shifting norms of Jewish authority, and new avenues of Jewish expression and meaning. Surely it's already happening. What do we make of JDub, Jewcy, Heeb, and MyJewishCommunity? How do we read new Jewish texts like Godcast and "What if Moses Had Facebook?" The fact that Aish is already on this means that the ground is moving under our feet and it's not only our students who need to interact with multimodal texts and learn how to create texts and artifacts, but our leadership as well.

Marsh, J. (2007). New literacies and old pedagogies: recontextualizing rules and practices.

         International Journal of Inclusive Education, 11, 267-281.