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Finally, I want to know how you, personally, found yourself academically interested in the history of Jewish summer camp? And for the process nerds in the audience, can you tell us a lot more about the work that you did in various archives (and Facebook camp alumni groups) to piece together this history?

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I went to a Jewish summer camp for probably about 7 consecutive years of my childhood, and I was absolutely obsessed with camp. It felt like a totally separate universe I entered each summer, for a little over a month, which felt like a lifetime.

For me, all this ultimately resulted in my feeling totally and completely alienated from my Jewish identity, even though it defined my schooling as a child (I went to a day school!) and my summers (I went to a Jewish summer camp!). I grew up with SO MUCH Jewish tradition, and it is not AT ALL a part of my life in any way anymore. I feel okay about that, but I do wonder if things would have turned out differently if some of those formative features were different...if there was less unquestioning zionism, less affluence and materialism, less social and political conservatism around gender and sexuality, etc.

Re: the part about romance/sexuality/marriage simulation at camp - We lived in "villages" based on age, separated by gender. Then, eventually, you ended up in a co-ed village in your final year, which I believe was the summer before 9th grade? We had two counselors who were dating in this co-ed village - I will never forget them, even as so many important details of my childhood drain from my brain as I age. Their names were Bryan and Haley (I think.). We did a "mock wedding" for them as a real event. It is SO bizarre to me looking back on it, and I am so struck to learn that "wedding simulations" were a common event at Jewish camps! Ahh! This is something I've always been like, "...well that was weird" remembering back on, but it was actually a typical Jewish camp thing?!

This post is absolutely speaking my language. I went to Ramah Poconos for four years, followed by two at USY summer programs, and every bit of this scholarship rings accurate to my experiences. I liked the Slate excerpt too when I saw it. I definitely noticed the tacit encouragement of teenage heterosexual romance and felt very weird about it as a nerdy queer kid. The politics were also markedly notable, definitely including those camp Tisha b'Av observances! I'll be getting the book - the only debate about it in my household is whether it's an ebook just for me or a print book to share with my spouse.

I saw the cover for The Jews of Summer, and I knew, immediately, I needed to read it. The crappy metal bunk beds with the springs visible below; the at-home-ness in that corner of space that was yours and yours alone; the grainy photo itself, almost certainly developed after returning home, maybe sent (in a letter!) to your camp friend as a promise that you\u2019d see each other again, next summer, at camp. I love reading about camps, because regardless of the type of camp \u2014 science or French or religious, luxurious or bare bones \u2014 there is something so layered and fascinating about them, a curious mix of concerted adult-conceived programming and kid-led counter-programming that unfurls and builds over days and weeks and even months. A camp can ostensibly serve one educational purpose and, in practice, serve quite another.

Because I went to a whole lot of nerdy summer and religious summer camp myself \u2014 some expensive, some very very cheap \u2014 I often forget that most people have had very few or no experiences with it. I know that Jewish summer camps differed/differ somewhat in length and focus, but can you describe a \u201Ctypical\u201D Jewish summer camp experience for readers who haven\u2019t attended themselves?

One similarity between all Jewish camps is the typical length of their sessions. Historically, Jewish camps have run for sessions between 4 to 8 weeks in length. This is a pattern that emerged in the northeastern United States, and many protestant and simply \u201Csecular\u201D camps in the northeast operated for a similarly long session time. But because Jewish camps began in the Northeast and spread outward, they tended to keep this longer session pattern no matter where they went. The length is also different from most Christian summer camps or \u201Cchurch camps\u201D in America, which both historically and contemporarily have tended to run anywhere from a weekend to two weeks.

Part of why I suspect so many Jews feel extremely passionate about camp, then, is the fact that they tend to go to camp for a long time each summer, and often summer after summer, for years. Not all Jews attended the same camp year after year, but if they continued to go to a camp at all, they usually stayed at the same one. To unscientifically use myself as a case in point (a thing I never do in the book, because \u201Cscholarly integrity\u201D!): I went to a Zionist summer camp for 4 weeks in 1998, and then for 8 weeks every year through being a head staff member in 2011. That means I spent over two years of my life at my camp from age 9 until 22. The youth movement that sponsored my camp also had a gap year program in Israel, so at age 18, I went to Israel for 10 months with all of my friends from camp, where we continued to be educated according to the same ideologies our camps had fed us. Three years with my camp people; three years immersed in my camp\u2019s intensely Zionist ideology. A huge chunk of my young life that I had to write a deeply researched book to process.

You position the expansion of Jewish summer camp amidst what\u2019s often referred to as a \u201Cgolden age\u201D in American Judaism, coinciding with the expansion of the Jewish middle-class, moves to the suburbs (and larger synagogues and community centers) and general affluence\u2026.but also a profound ambivalence about that affluence and a fear of a weakening or dissolution of Jewish culture in the wake of the Holocaust. Can you talk through that ambivalence, how it contributed to \u201Cchild-centered\u201D Judaism, and how camps figured into the equation?

All of these historical circumstances meant profound change for how America\u2019s Jews did Jewishness. The synagogue center, with its sisterhoods, men\u2019s clubs, and other social offerings, provided new Jewish suburbanites official and tangible ways to affiliate with Judaism, replacing the informal, neighborhood-based affiliations of urban communities earlier in the century. Coinciding with what many have described as a \u201Cgolden age\u201D for American Judaism \u2014 a time marked by social mobility, affluence, and suburbanization, and the development of what Herbert Gans coined as \u201Cchild-centered Judaism\u201D \u2014 the period saw the dramatic growth of synagogue Hebrew schools, nursery schools, youth groups, and, indeed, summer camps.

What I found in my research on summer camps matched Kranson and Corwin Berman\u2019s findings. Rather than celebrating their new place in American society, educators, rabbis, lay leaders, journalists, and others projected these concerns onto youth and parents in particular, citing a growing need to develop Jewish identity in children. Camps, they believed, were ideal places to develop those identities, due to their 24/7, totalizing nature. While Jews went to camp earlier in the century, the post-WWII moment is when a communal obsession with the power of camp to save Judaism takes hold.

I love how the book, as a project, declines to focus on the question of whether camp \u201Cworks\u201D (in the case of Jewish summer camp, whether or not it can \u201Ctransform children, repair the perceived inauthenticity of American Jewish culture, stem assimilation, curb intermarriage, and build up support for Israel\u201D) and focuses instead on the very notion of a \u201Cgood\u201D \u201Cessential\u201D or \u201Cauthentic\u201D that can or should be the goal of Jewish (or any other religious) cultural institutions. I\u2019d love to hear you elaborate a little more on that idea, how you arrived there, and the larger hope for all readers of the book.

I was fascinated by the section of the book on how Tisha B\u2019Av \u2014 which played, in your words, a \u201Cminor\u201D role in American Jewish cultural life \u2014 became, along with Holocaust Remembrance Days and Ghetto Days, such an essential fixture of the Jewish summer camp experience. Some of it, as you point out, had to do with the fact that it was the only Jewish holy day that overlapped with camp itself, but also functioned as \u201Ca potent reminder of just how fragile personal and communal status and security can be.\u201D

\u05BFI would be curious what percentage of your Jewish readership has ever even heard of Tisha B\u2019Av, the Jewish holy day marking the destruction of the Temple in Jerusalem and a whole host of other Jewish historical tragedies. It is more or less ignored in most non-Orthodox communities because it falls during July or August, when synagogues are empty and Hebrew schools are on pause. But as the only holy day to fall in the summertime, Tisha B\u2019Av offered a moment in the summer schedule to pass the traumas of Jewish history to the next generation, these young people who only knew American comfort and relative social acceptance.

Your question is making me wonder how camps are dealing with the rising anti-semitism in America today, and how events like the Pittsburgh Tree of Life shooting might become a part of Tisha B\u2019Av ceremonies, if they aren\u2019t already. I\u2019ll have to ask some of the current camp directors I know. But there\u2019s no doubt in my mind that campers in summer 2023 are going to relate to Tisha B\u2019Av differently than I did in 2002, when anti-semitism in America rarely entered the news cycle. 2351a5e196