People of the Link @ The Contemporary Jewish Museum 2010

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LINK series Lecture titled "People of the Book, People of the Link" given by Estee Solomon Gray at the Contemporary Jewish Museum in San Francisco, May 13 2010

Transcript of People of the Link @ The Contemporary Jewish Museum 2010

  • 1. People of the Book, Estee Solomon Gray @estee May 13, 2010 People of the LinkErev Rosh Chodesh Sivan 5770 - 45th day of the Omer The Contemporary Jewish Museum, San Francisco1

2. opens the CJM as a laboratory to explore practical applications for forging new paths in Jewish education.2 3. me3 4. Launch PartyDvar Torah source: Solomon Gray family picture of child doing dvar torahTonight because words matter4 5. MEME (pronounced /mim/, rhyming with "cream"[1]) a postulated unit of cultural ideas, symbols or practices, which can be transmitted from one mind to another through writing, speech, gestures, rituals or other imitable phenomena. 5 6. DVAR TORAH(Heb: ( ) Plural: Divrei Torah)a talk on topics relating to a section (parashah) of the Torah typically the weekly Torah portion. ... DivreiTorah can range in length ... In most congregations, it will not last much longer than fteen minutes, but in the caseof Rebbes or special occasions, a Dvar Torah can last all afternoon.It is extremely likely that a D'var Torah will carry a life lesson, backed up by passages from certain Jewishtexts like the Talmud or Mishnah.It is also known as a Drasha in Ashkenazic communities.'var_Torah#D.27var_Torah The institution of the dvar Torah--literally a "word of Torah," a lesson or sermon interpreting a text, which can be delivered by anyone, lay or clergy--reects a fundamental Jewish belief in the innite interpretive possibilities of Torah. This concept is best articulated in Mishnah Avot 5:22, Turn it and turn it; for everything Dvar Torah: Preparation is in it, and in the rabbinic assertion that each person who stood at Sinai saw a different face of Torah.While the concept of the dvar Torah may be empowering, the prospect of preparing one can be intimidating. However, preparing and presenting a dvar Torah doesn't necessarily demand vast Jewish knowledge or extensive rhetorical skills. It requires only a willingness to explore a text and to share your exploration with others. 6 7. 1995 2000 2005 2010 7 8. People of the LinkThe link, not the book, is (and always has been) the core of Judaism. conceptpracticevalue meaningInterTwined , R. Justin Stewart ( ) 8 9. From covenant & commandment to community, commentary & conversation,the most basic acts of Jewish life are all forms of linking.text ritual learning prayer practice peoplehood ..... InterTwined , R. Justin Stewart ( ) 9 10. which means 10 11. This is a great time and place to be & do Jewish ! The #1 predictor of success in students today is the ability to organize study groups.John Seely Brown, When Push Turns to Pull The Churchill Club @the Computer History Museum, May 4, 2010 11 12. Birth of A MemeTree of Life, Lynn Silton, Palo Alto, 1997 silk, dyes, threads,paints, beads, stones 12 13. 13 14. CONGRUITY Estees professional/community life 1970-201014 15. 1995199515 16. mother-in-law support systemsource: Solomon Gray family life changing experience the C in MPJCDS16 17. notbutsource: Institute for Research on Learning Learning is Social Learning is Becoming 17 18. not butsource:John Seely Brown Work is Social We participate therefore we are.18 19. COMMUNITY OF PRACTICE (often pronounced see oh pea or cop) The organizational development (OD) concept of a community of practice (often abbreviated as CoP) refers to the process of social learning that occurs when people who have a common interest in some subject or problem, collaborate to share ideas, nd solutions, and build A social history of learning that has become asocial structure. Etienne Wenger, CP Square - Oct 200719 20. source:John Seely Brown 20 21. meaning CoP = Learning = Innovation = Local Interpretation = Practicereicationparticipation Wisdom resides in the skills, understandings, and relationships as well as in the tools, documents, and processes of practitioners in the eld. identity COMMUNITY OF PRACTICEsource: Etienne Wenger21 22. source:John Seely Brown22 23. 23 24. [LAY? ! Three Eras of Jewish HistoryRabbi Yitz Greenberg Three Stages of Covenant 24 25. So thats why ...The Jews actually skipped the whole pyramid hierarchy thing. Weve been living & evolving radically linked architectures for millennia.omg-d moment25 26. 9th c. Quran NapoleonPeople of the Book NOT mind freeing pair of factseglise NOT26 27. Why didntyou tell me ?!about what, John? JSB The TALMUD,of course stopped-me-dead-in- my-tracks question27 28. So what does it MEAN? Earth, Lynn Silton, Palo Alto, 1997 silk, dyes, threads,paints, beads, stones 28 29. NODETIENODElink relationship connection personG-dpersonselfpersonpersonLink 29 30. covenant Covenant 30 31. commandment / commandednesscovenant Commandmenton Shavuot 31 32. commentarycommunity Commentary Community and so on ..Conversation32 33. Connection Ruth 33 34. Relationship is the Jewish coreHow do we know ? Ask yourself ..Why did OneGod not preserve peace and perfection? Why did OneGod create multiplicity ?In order to be in relationship.Rabbi Lavey Darby Congregation Rodeph Shalom, Marin, @ Wexner Shabbaton 34 35. To see oneself as a Jew is to see oneself as part of a conversation.A conversation that extends over time, space, media, generations ..In fact, Judaism IS the conversation. Arnold Eisen, Chancellor of Jewish Theological Seminary, speaking to MPJCDS board, c 199735 36. We learn, therefore we are.source: Sacks, 1993 in Plaskoff, 2008 and Lo bashamayim he (It is not in heaven.) source:Talmud Jewish learning arises from & creates two proof phrasesCommunities of Practice36 37. 1. Learning is inherent in human nature. 2. Learning is the ability to negotiate meaning. 3. Learning creates bounded emergent structures. 4. Learning is fundamentally experiential and social. 5. Learning involves a transformation of identity thru trajectories ofparticipation. 6. Learning involves social energy and power. 7. Learning involves engagement, imagination, and alignment. 8. Learning involves the interplay of the local and the globalsource: Josh Plaskoff, PhD Thesis University of Indiana School of EducationEtiennes Wengers 10 Principles of Learning in 837 38. Ok, so what does it look like in practice?Babel, Lynn Silton, Palo Alto, 1999 silk, dyes, threads,paints, beads, stones38 39. Learning chevruta vaad beit midrash ..... 39 40. Chevruta Assignment On Arrogance + + + Mussar Institute Chaburah Program, Chevruta Social Talmud Study on Arrogance : Tractate Sotah pages 4b and 5a40 41. 41 42. The Social Talmud42 43. 43 44. Peoplehood 44 45. 2001 The network is emerging as thesignature form of organizationin the Information Age, just asbureaucracy stamped theIndustrial Age. 45 46. 46 47. 47 48. NETWORK (source: Connected, Christakis & Fowler) STRUCTURE48 49. (source: Patti Anklam)NETWORK NETWORK CULTIVATION49 50. The Jewish Innovation Sector Where the unity-focused system of the twentieth century sought to bring together a diversity of individuals in a single organization, the innovation ecosystem fosters a diversity of organizations that serve specic interests, or niches. The health of each organization is not dependent on its size or scale, but rather on the quality of its interactions, the nature of its specialization, and its ability to adapt. Organizations do not need to become large to have impact. In fact, many participants prefer more intimate settings.50 51. 51 52. Upstart Bay Area 52 53. 53 54. BLOGOSPHERE Source: Esther Kustanowitz 54 55. BBYO 55 56. Worship A community that asks allJews to take hold of TorahA grassroots movement Kehillat Hader ->Machon Hadar ->Yeshivat Hadar 56 57. Judaism has always been a religion of grassroots organizing ...The real question is not how are independent minyanim new, but how are suburban synagogues - a product of early to mid-twentieth century - a departure from a Jewish organizing heritage shared by minyanim, havurot and dozens of Jewish communal structures of years past.Not newRabbi Elie Kaunfer, Empowered Judaism 57 58. The crisis is not one of theory...There is no new big idea; there is just investment in the old, but in a serious, meaningful, and thoughtful way.A different kind of community is possible, and we are capable of building that community.Not scary, eitherRabbi Elie Kaunfer, Empowered Judaism 58 59. Key success factors in founding an independent minyan: an inspirational experience a personal tie with someone else who started a minyan dynamic networks freedom from organizational tiesOperations: no central ofce ceding of control to small capable rotating core team google for day-to-day tasks focus on the substance, not the institution the stability of instabilityLessons from the Field notes on Empowered Judaism 59 60. Focused on building an empowered laity, not on ordaining rabbis Not limited to one gender An immersive encounter; intensive schedule f2f as the new technology (computer free zone in beit midrash) Fellows, not just students Reclaiming language, reinventing form Yeshivat Hadar 60 61. In a world with no clear answers , what better way to reect on the assumptions by which we live our lives than to encounter the sometimes foreign and unfamiliar values inherent in our tradition and let ourselves be surprised, shocked and challenged by them? Torah study offers a way to approach the other. ... mixing among those with orthodox backgrounds and those without is very prevalent in the minyanim in a way unthinkable in a previous generation... That Jews are incr