Teachable Moments in Jewish Education: An Informal Approach in a Reform Summer Camp

Cohen, Erik H.; Bar-Shalom, Yehuda

doi:10.1080/00344080903472709

Cited by 5 publications

(4 citation statements)

References 13 publications

(4 reference statements)

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“…Many non-Orthodox summer camp participants do not attend Jewish day schools or come from religious households, often making their time at camp the only time of the year they are in a predominantly Jewish environment (E. Cohen and Bar-Shalom 2010). This does not mean, however, that campers are not Jewishly engaged at home.…”

Section: The Liminality Of Jewish Summer Campsmentioning

confidence: 99%

“…The liminality of camp operates 24 hours a day, seven days a week, and can be likened to a total society or "total institution" in Goffman's (1961) sense (see E. Cohen and Bar-Shalom 2010). Among the most salient characteristics separating campers from previous structural conditions are communal living at camp and the integration of Jewish programming into daily life (Sales and Saxe 2004).…”

Section: The Liminality Of Jewish Summer Campsmentioning

confidence: 99%

“…Jewishness is largely compartmentalized in North America and removed from many aspects of daily life (Reimer 2007). Many non-Orthodox summer camp participants do not attend Jewish day schools or come from religious households, often making their time at camp the only time of the year they are in a predominantly Jewish environment (E. Cohen and Bar-Shalom 2010).…”

Section: The Liminality Of Jewish Summer Campsmentioning

confidence: 99%

“…The liminality of camp operates 24 hours a day, seven days a week, and can be likened to a total society or “total institution” in Goffman’s (1961) sense (see E. Cohen and Bar-Shalom 2010).…”

Section: The Liminality Of Jewish Summer Campsmentioning

confidence: 99%

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Institutionalizing Liminality

Harold

2015

Sociology of Race and Ethnicity

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This article examines ethnic boundary formation by analyzing how former participants in a liminal organization mobilize organizational schemas of identity and practice. I envisage Jewish summer camps as liminal organizations that provide an undifferentiated setup for immersive ethnic engagement within a clearly defined temporal period. I posit that the liminality of camp helps participants overlook the complexities of identity by transmitting organizational schemas without the constraint of structural pressures. I argue the concept of liminality makes visible structural pressures that stimulate deliberate cognition over organizational schemas. Using qualitative interviews with former camp participants, this article attends to the cognitive boundary work that underlies organizational participation. It contributes to understandings of how identity practices are shaped by institutional discourses and extends ethnic boundary theory to include liminal organizational types. I show that the structure of camp activities organizes liminality into three predominant schemas. I then show how, in the context of structural shifting, campers mobilize these schemas as salient ethnic boundaries. The results demonstrate that structural pressures encourage deliberate cognition over organizational schemas, thereby complicating projects of boundary work that structure groupness.

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Section: The Liminality Of Jewish Summer Campsmentioning

confidence: 99%

Section: The Liminality Of Jewish Summer Campsmentioning

confidence: 99%