By Eileen Snow Price and Allison Boaz
Research has indicated for years that Jewish overnight camp is one of the most effective ways for our children to develop lifelong Jewish friendships, to grow as individuals, and to form meaningful connections with the Jewish community and Israel.
And while this may in fact be true, there’s one big problem: 90 percent of Jewish children aren’t going to Jewish overnight camp.
You read that correctly. Only 10 percent of camp-age Jewish children nationwide attend Jewish overnight camp. This statistic begs the following questions: What are we doing to address this reality? How can we bet the Jewish future on the 10% who are attending overnight camp? Why aren’t we doubling down on the 90% who deserve to connect with our vibrant Jewish community?
Let’s look at the realities facing today’s Jewish families.
- The Jewish community is diverse. Jews of color, Jews by choice, and Jewish LGBTQ families are all seeking community connection.
- 71% of today’s Jewish children are being raised in families with one Jewish parent and one non-Jewish parent.
- Only 1/3 of American Jews belong to a synagogue.
- Nearly half of Jewish families are affected by divorce.
- More than 50% of Jewish households report income under $100,000.
- 10% of American youth have diagnosed disabilities.
Bottom line, the world has changed. Jewish families look very different today than they did in the 1960s when many Jewish overnight camps were born.
A Modern Jewish Camp for the Modern Jewish Family
In the City Camp is an Atlanta-based, independent, pluralistic, nonprofit Jewish day camp for children entering kindergarten through 10th grade. Our innovative program delivers the proven results of overnight camp – lifelong friendships, personal growth, and a meaningful connection to the Jewish community and Israel – in an affordable, accessible day camp package that acknowledges the realities of today’s modern Jewish family.
In just six years, since In the City Camp began, camper enrollment has grown 726 percent – from 65 campers in 2012 to 537 campers at two locations in 2017. 20% of our campers come from interfaith families. 30% don’t belong to a synagogue. 66% attend public or non-Jewish private schools. 99% of our day campers and 100% of our counselors are Jewish.
Beyond the numbers, we see overnight camp-style qualitative results in our campers. They long for their five-year t-shirt. They cry on the last day of camp. They save their allowance money during the year to spend at canteen. They sing Hebrew camp songs in the shower. They show up to camp-sponsored school-year events and log on to attend camp online while they are snowed in at home. They stand up a little taller during the winter holiday song performance at school. They freeze with nervous excitement when they run into a counselor at Target and shriek with joy when they see camp friends and staff at our reunions.
Jewish day camp is a natural entry point into a child’s lifelong Jewish journey. Imagine if every Jewish 5-year-old child attended an intentional Jewish day camp like ours. What would our community look like in 20 years? What would overnight camp attendance look like?
We’ll give you a hint: Participation in intentional Jewish day camp leads to increased participation in other Jewish communal experiences including religious school, overnight camp, youth groups, Israel trips, and Jewish college life.
You may be wondering: What does it look like to deliver the benefits of Jewish overnight camp in a day camp setting?
It looks like weaving a pedagogically appropriate, PhD-developed curriculum that teaches Hebrew language, Jewish values, and Jewish and Israeli culture into everything we do.
At In the City Camp, young Jewish campers look up to their Jewish role model counselors like they hung the moon. We gather each day for morning shira to sing Hine Ma Tov, Oseh Shalom, and our very own camp song – complete with all the hand motions. We make Israeli hummus and pita over a fire. Our kindergarteners burst with pride when they complete the ropes course for the first time. We cheer during Maccabiah, learn the Hebrew word of the day, and FaceTime with former counselors serving in the Israeli army. Campers learn Jewish values like kavod, chesed, and tikun olam and strengthen 21st century life skills through fun activities they choose themselves every hour. Our younger campers go on day trips and make surprise slushee stops on the way back to camp. Our Tween campers travel to area Jewish overnight camps. Following our camp-wide Friday Shabbat oneg, campers head to carpool with challah dough to bake at home, extending the Jewish experience to their families. Our ALL-Jewish counselors, who become experiential Jewish educators, call us offering to do whatever we need just so they can spend another summer with us.
From where we stand, the Jewish future is bright.
We have figured out how to deliver the Jewish overnight camp experience in a package that acknowledges and addresses the realities of the modern Jewish family and our parents, staff, and campers simply can’t get enough.
Jewish people come in more shapes and sizes than ever before. We must invest in high-quality, intentional, accessible Jewish day camps that expand the reach of the Jewish overnight camp model we know works.
We have an obligation as Jewish leaders to listen to our community and develop innovative Jewish engagement solutions that produce measurable, meaningful outcomes.
We’re doubling down on the 90% because none of us can afford to do anything else.
Eileen Snow Price IS Founder and Chief Executive Officer, and Allison Boaz, Chief Operating Officer, lead In the City Camp.
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I applaud the exciting day camp Jewish educational experience that the writers have created compared to other day camps. If according to nonprofit and educational success measures of outcomes, this program is more successful than other day camps, wonderful! However, I openly wonder how a 8 hour day, five days a week program without Shabbat can be as personally transformative than a 24 hour a day, 7 days a week immersive Jewish educational summer camp program. Yes, I recognize the financial triage of Jewish life and the challenges of middle class Jewish families raising Jewishly involved children, but you simply cannot compare the transformative educational experience what an overnight Jewish educational experience can offer compared to a day camp.
Yes, its also true that there are afternoon Hebrew schools that are successfully transmitting Jewish values and content at a level expected of a program of 4 hours a week but you can’t compare it to a successful Jewish Day school/Yeshiva which offers dramatically more content hours in a classroom per day that is offered in the most successful Hebrew School per week.
It’s all a matter of priorities and the goal of Jewish education by parents and the community. Personally I believe that the overnight immersive Jewish educational camp experiences, including teen travel educational programs like USY on Wheels and summer Israel experiences, are the best value of Jewish education, meaning Jewish transformation, in our community.
Rabbi Dr. Eric Lankin
Adjunct Professor
Hebrew University of Jerusalem
I totally share the interest in raising participation in overnight Jewish summer camps. One correction or qualification: The 10% figure refers to the percent of youngsters (what age? 6-17?) who enroll in camp in any given year. But the cumulative rate is far higher. Even with 10% enrollment per year, by age 18, it’s mathematically possible for 100% of the youngsters to have attended camp for 1 year or more.
But the real question is the one the well-intentioned authors didn’t answer: HOW do we increase camp enrollment. Good cheer and good camps alone won’t do the trick, unfortunately.
The aphorism, “perfect is the enemy of the good” comes to mind. In our heterogenous Jewish communities it is perhaps less useful to think about THE key to making Judaism meaningful and creating Jewish community. In the City Camp appears to be doing many things very well. That is success. It does not need to do everything perfectly. Joel Grishaver articulated a “Chinese menu” approach to Jewish education. He said, in essence, “We have schools, camps and Israel experiences. Pick two. With two you get the synergy from cross-fertilizing cultural, historical, ritual and ethical Jewish elements.” If we buy into this idea, then rather than seeking perfection in a singular path, we can pursue ways of reifying dual-experiences for our nascent children of Israel.
Shalom Rabbi Dr. Eric and Dr. Steven,
Rabbi Dr. Eric wrote: “It’s all a matter of priorities and the goal of Jewish education by parents and the community.”
Steve wrote and asked, “But the real question is the one the well-intentioned authors didn’t answer: HOW do we increase camp enrollment. Good cheer and good camps alone won’t do the trick, unfortunately.”
The prohibitive financial realities are a huge deal. As quoted by Eileen, the author of the post, “More than 50% of Jewish households report income under $100,000.” This coupled with the cost of Jewish overnight camp (perhaps 5% or more of that income) as well as other demands on household discretionary income for intentionally “doing Jewish” e.g., day school tuition, kashrut and synagogue/temple dues and it’s obvious that this is the primary practical answer for your question Dr. Steven. And re “priorities” Rabbi Dr. Eric, of what value is that discussion in light of the financial realities of more than 1/2 of Jewish households?
A more important reason that answers your question Dr. Steven, requires that we willingly enter into the fantasy that the financial overlay isn’t a huge barrier. That reason would be that for most North American non Orthodox (NANO) Jews, NANO Judaism and its institutions and organizations (among which Jewish overnight camp is most certainly included) are irrelevant or meaningless other than for life cycle events and perhaps an occasional worship service, e.g., the High Holidays. Eileen’s stats in her post , as well as the Pew study from over 41/2 years ago verify these truths beyond a shadow of a doubt. So……
What’s needed is for some visionary soul(s) to make the case, to articulate clearly and compellingly that there is value to NANO Judaism (and thus its institutions and organizations) to being intentionally Jewish, and to doing Jewish. “B’ein hazon yipara’ ‘am…In the absence of vision people will be unrestrained” Mishlei (Proverbs) 29:18. Without the case being made first, all else is futile.
Biv’racha,
Jordan
Dear Jordan,
So we are getting somewhere. We both agree that the two paths to increased participation in overnight Jewish summer camps entail increasing perceived value (mostly by raising the Judaic aspirations of the non-Orthodox) and decreasing cost. About the first, I believe that we (collectively) have tried, are trying, and should continue. But, it’s a tough challenge in the light of high intermarriage among Jews, the near-dissolution of European-origin ethnicity (except for Jews), and secularization (we now have the highest number of no-religion Americans in US history). Our rabbis, educators, and philanthropists are out there — but they can hardly overcome the major societal trends.
If so, then we have a second route exemplified by One Happy Camper of the Foundation for Jewish Camp (disclosure: I’m a research consultant to FJC). We can lower costs — all we need is philanthropic money … a lot easier than creative and charismatic leadership. The Birthright program demonstrated that cost-lowering promotes rising participation. Why don’t we work hard on the same approach to camping … and Jewish pre-schools for that matter?
Shalom Dr. Steven,
Thanks for engaging with my response. You wrote: “So we are getting somewhere. We both agree that the two paths to increased participation in overnight Jewish summer camps entail increasing perceived value (mostly by raising the Judaic aspirations of the non-Orthodox) and decreasing cost.”
“Raising the Judaic aspirations of the non-Orthodox” is the desired result of “increasing perceived value,” not the other way around. You continued:
“About the first, I believe that we (collectively) have tried, are trying, and should continue. But, it’s a tough challenge in the light of high intermarriage among Jews, the near-dissolution of European-origin ethnicity (except for Jews), and secularization (we now have the highest number of no-religion Americans in US history).”
Yes, the North American melting pot is inexorable. And the Orthodox have
as of yet been able to resist its effects and actually flourish: their numbers are actually growing. You continued:
“Our rabbis, educators, and philanthropists are out there — but they can hardly overcome the major societal trends.”
One need only look at Habad to see that none of the reasons you listed have affected their continuing measurable success. You continued:
“If so,….”
As you can extrapolate from my examples just above, there is something that the Orthodox in general and Habad in particular have, that is absent from NANO Judaism that immunizes them from the effects of the North American melting pot. Hint: they have convictions about the Truth of their brand of Judaism that begin with the the belief that “God said.” There is nothing analogous to these two realities among the vast majority of NANO Jews. You continued:
“…then we have a second route exemplified by One Happy Camper of the Foundation for Jewish Camp (disclosure: I’m a research consultant to FJC). We can lower costs — all we need is philanthropic money … a lot easier than creative and charismatic leadership.”
“Philanthropic money” is predicated on establishing and demonstrating measurable value. That there isn’t more money can only mean that the value proposition isn’t strong enough to generate more. Re “creative and charismatic leadership,” I labeled it “visionary” then quoted Mishlei (Proverbs) 29:18
“B’ein hazon yipara’ ‘am…In the absence of vision people will be unrestrained.”
Without a visionary leader, a stronger value proposition won’t be forthcoming.
The dollars will follow “a passion producing picture of a preferred future;” that compelling vision thing. You continued:
“The Birthright program demonstrated that cost-lowering promotes rising participation.”
“Rising participation” in Birthright, right? What are the measured/measurable results of Birthright, regarding “raising Judaic aspirations” (as you put it above) beyond Birthright? You continued:
“Why don’t we work hard on the same approach to camping … and Jewish pre-schools for that matter?”
Ultimately, NANO institutions and organizations have no foundation i.e.,
a NANO Judaism that inspires convictions analogous to those found among the Orthodox. Until a clear and compelling case is made that there is continuing and enduring value to NANO Judaism (and thus its institutions and organizations) to being intentionally Jewish, and to doing Jewish, all else will continue to be futile. The North American melting pot will continue to render most NANO Jews at best Jews by descent.
Biv’racha,
Jordan Goodman
Wheeling, IL
[email protected]
I thank you for our ongoing dialogue. We share a strong interest in bolstering what I have called the Shrinking Jewish Middle (see https://quod.lib.umich.edu/b/belin ). And we both believe that overnight Jewish camps are a critical intervention to elevate Jewish engagement later in life. (See Camp Works, published by the Foundation for Jewish Camp.) And, as a lead researcher on one of the few studies of the impact of Chabad, I certainly agree with you about the success of Chabad. I have also documented the expansion of Orthodoxy amidst population challenges to the rest of Jewry.
All that said, correct me if/when I’m wrong. But you seem to be dismissing almost any intervention that is not Orthodox. This approach — aside from working to diminish support from non-Orthodox potential supporters — is simply contrary to all the evidence. Non-Orthodox interventions work too! I myself have studied Camp Ramah, Young Judaea, Habonim, Base Hillel, Hillel on campus, teen trips to Israel (thank you Bob Lappin), Masa long-term trips to Israel. Then there’s the Birthright studies. And the scores of others by colleagues of mine. ALL point to the positive impact of a variety of Jewish educational interventions that combine building social networks with meaningful Jewish context, abetted by personal professional attention. We (as a community) actually know how to promote more Jewish engagement. Our biggest challenge is to expand the number of participants.
And, if I misread your intent, I do apologize. But I think it important to emphasize that as much as we rightly admire the success of Orthodoxy in America (and I do) other sectors of American Jewry have also undertaken impressive and significant educational interventions.
Shalom Dr. Steven,
And thank you for continuing what I believe to be an important conversation.. You wrote: “I thank you for our ongoing dialogue. We share a strong interest in bolstering what I have called the Shrinking Jewish Middle.”
At the end of article you referenced with a link about this, you wrote: “we do have one guarantee: without significant policy changes, the Jewish Middle surely will decline both in number and in its ability to sustain a rich American Jewish civilization.”
Purpose not policy changes nor programs. What’s needed is nothing less than a rethinking followed by a complete reworking of North American non Orthodox (NANO) Judaism whose current iteration has been soundly rejected by the majority of NANO Jews other than perhaps for life cycle events and an occasional worship service e.g., the High Holidays. Without this most necessary fundamental and foundational step in place, there would be no purpose, there would be no there there, to serve as an anchor of meaning for policy or programming changes. You continued in your response above:
“And we both believe that overnight Jewish camps are a critical intervention to elevate Jewish engagement later in life.”
I’m a Camp Ramah Wisconsin alum (1961-1964) as well as having been a participant of the National Ramah Seminar in Israel in 1966. So yes your statement is true for me. However, I have three younger siblings for whom my parents provided the exact same opportunity. For each of them your statement just above is less valid. You continued:
“I certainly agree with you about the success of Chabad. I have also documented the expansion of Orthodoxy amidst population challenges to the rest of Jewry.”
But did you suggest why they succeeded in spite of the “challenges to the rest of Jewry?” I gave my theory above as follows: they have convictions about the Truth of their brand of Judaism that begin with the the belief that “God said.” There is nothing analogous to these two realities among the vast majority of NANO Jews. And I’ve been saying this in here and elsewhere for over 5 1/2 years.
You continued by talking about non Orthodox interventions that work. You wrote “ALL point to the positive impact of a variety of Jewish educational interventions..” Other than Camp Ramah, how is/was “positive impact” measured with regard to “raising Judaic aspirations” (as you wrote in your initial response to me above) beyond the interventions themselves?
Re my intent you wrote “you seem to be dismissing almost any intervention that is not Orthodox.”
I have nothing but respect for those in the NANO Jewish trenches. I just don’t understand how NANO interventions can succeed long term beyongpd the interventions themselves without first having the anchor of a meaningful, contemporary, practical, application oriented NANO Judaism toward which the interventions can guide folks in order to raise “Judaic aspirations.” My intent is to clarify the primary fundamental need for a new NANO Judaism that has the power to reach the minds and enter the hearts of the majority of NANO Jews (me among them) who have found the staus quo ineffective, irrelevant and meaningless other than perhaps for life cycle events and/or an occasional worship service eg, the High Holidays. This new NANO Judaism would inspire the kishke level convictions needed in order to measurably succeed as are the Orthodox and more specifically Habad in being immunized against the realities of the North American melting pot.
And I’m not understanding what you mean by “raising Judaic aspirations.” What specifically could the Judaic content of those aspirations be without first having a widely accepted NANO Judaism (as defined above) as a definer of “Judaic?”
You finished your article on the Jewish Middle with the following: “…we may not reverse the demographic decline and educational thinning of the Jewish Middle, but we’re still obligated to undertake what’s possible, hoping to bring about the improbable. As John F. Kennedy said, ‘One person can make a difference—and everyone should try.'”
And Rabbi Tarphon wrote/said in Pirkei Avot 2:15-16 approximately 1900 years before President Kennedy: “The day is short, the work is great, the workers are lazy (Jordan specifically does not agree that ‘the workers are lazy’), but the reward is great, and the master of the house is knocking [at your door]. He would [also] say, It is not upon you to finish the work, but neither are you free to desist from it.”
Biv’racha,?
Jordan Goodman
Wheeling, IL
[email protected]