Lost & Found is a strategy card-to-mobile game series that teaches medieval religious legal syste... more Lost & Found is a strategy card-to-mobile game series that teaches medieval religious legal systems with attention to period accuracy and cultural and historical context. The Lost & Found games project seeks to expand the discourse around religious legal systems, to enrich public conversations in a variety of communities, and to promote greater understanding of the religious traditions that build the fabric of the United States. Comparative religious literacy can build bridges between and within communities and prepare learners to be responsible citizens in our pluralist democracy. The first game in the series is a strategy game called Lost & Found (high-school and up). In Lost & Found, players take on the role of villagers who must balance family needs with communal needs. They must balance cooperative actions even while addressing individual needs. The game emphasizes the pro-social aspects of religious legal systems including collaboration and cooperation. Both this game and the ...
This study draws on design-based research on an ARIS–based mobile augmented reality game for teac... more This study draws on design-based research on an ARIS–based mobile augmented reality game for teaching early 20th century history. New design principles derived from the study include the use of supra-reveals, and bias mirroring. Supra-reveals are a kind of foreshadowing event in order to ground historical happenings in the wider enduring historical understanding. Bias mirroring refers to a nonplayer character echoing back a player’s biased behavior, in order to open the player to listening to alternative perspectives. Supra-reveals engendered discussion of historical themes early in the game experience. The results showed that use of a cluster of NPC bias mirroring techniques enhanced student ability to articulate points of view previously unavailable to them.
Audience: 5th-7th grade and families; high school students also reported positive experience Leng... more Audience: 5th-7th grade and families; high school students also reported positive experience Length of time: At least 1.5 hours (3 hours set up) Where to play: Washington Square Park, Greenwich Village, New York City. A QR code version requires simulating New York City, but the game is most relevant played on-site in New York City. Cost: Software is free; game requires players to have iPhone with current supported iOS for ARIS and 4G or above coverage; set up and preparation for the site requires educator time (approx. four hours) and practice.
This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 ... more This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Follow this and additional works at: http://scholarworks.rit.edu/article Part of the Digital Humanities Commons, History of Religion Commons, Instructional Media Design Commons, Labor History Commons, Other Education Commons, Other Film and Media Studies Commons, Other Social and Behavioral Sciences Commons, Political History Commons, Public History Commons, Religion Commons, United States History Commons, Women's History Commons, and the Yiddish Language and Literature Commons
All of us were raised this way, even those of us who don’t believe in God; we have religion becau... more All of us were raised this way, even those of us who don’t believe in God; we have religion because we have the Law. For us all books are religious. Study is religious. Each page and each letter on the page has its own special character, even the white spaces between the letters are holy. A little boy is honored when he carries his papa’s prayer book to synagogue on the Sabbath. In the family, when Papa opened his book, all the house becomes quiet. “Sha, Papa reads,” the mama says to the children, and all the house respect it when there is study inside. When a book is left open, we put a cover over it, for respect. When it is worn out we give it a burial. It’s like a living thing. All writing has something of holiness. Even when it’s only a newspaper, it shouldn’t be used for anything but study. So it is in the marketplace also. Because we are Jews, we don’t wrap herring in a printed page. —Jacob Koved in Barbara Myerhoff’s “We Don’t Wrap Herring in a Printed Page”1
Ccar Journal the Reform Jewish Quarterly, Mar 20, 2013
All of us were raised this way, even those of us who don't believe in God; we have religion becau... more All of us were raised this way, even those of us who don't believe in God; we have religion because we have the Law. For us all books are religious. Study is religious. Each page and each letter on the page has its own special character, even the white spaces between the letters are holy. A little boy is honored when he carries his papa's prayer book to synagogue on the Sabbath. In the family, when Papa opened his book, all the house becomes quiet. "Sha, Papa reads," the mama says to the children, and all the house respect it when there is study inside. When a book is left open, we put a cover over it, for respect. When it is worn out we give it a burial. It's like a living thing. All writing has something of holiness. Even when it's only a newspaper, it shouldn't be used for anything but study. So it is in the marketplace also. Because we are Jews, we don't wrap herring in a printed page.-Jacob Koved in Barbara Myerhoff's "We Don't Wrap Herring in a Printed Page" 1 But on further analysis we started to ponder some Talmudic questions. Now that we have an actual Torah on our iPad, can RABBI OWEN GOTTLIEB is a Jim Joseph Fellow and Ph.D. candidate in Education and Jewish Studies at NYU. He specializes in digital media and games for learning. He is also the founder and director of ConverJent: Seriously Fun Games for Jewish Learning (www.converjent.org).
November of that year, after having spread throughout the US and internationally. The Occupy move... more November of that year, after having spread throughout the US and internationally. The Occupy movement's protestors critiqued growing economic and social inequities, greed, corruption, and the increasing influence of corporations on government. They attempted to remake the public sphere in response to what they identified as the crises of global capitalism and representative democracy (Juris 2012). Occupy protestors created an alternative moral community in the public square, on city streets, and in the public imaginary (Nugent 2012). This community was anti-authoritarian and anti-hierarchical, emphasizing horizontal, consensusbased decision making in general assemblies. Digital media practices and the occupation of physical public space were both key for organizing and creating this alternative community. Indeed, recent work on direct-democracy movements, particularly Occupy Wall Street (e.g.,
Israeli film and television have risen to international prominence, presenting compelling and com... more Israeli film and television have risen to international prominence, presenting compelling and complicating perspectives. Simultaneously, Web 2.0 technologies have accelerated the spread and immediacy of digital media. Following the work of Holtz (2003) and Levisohn (2010) in developing orientations for teaching Bible and Rabbinic Literature, this article develops a menu of media studies orientations for teaching Israel to Americans. It explores distinctive aspects of media studies, the relevance to Israel education of the work of Marland (1968a, 1968b), and applies the orientations through case studies of the Israeli television series Be-Tipul and Hatufim and their American adaptations, In Treatment and Homeland.
This article explores the complexities and affordances of historical representation that arose in... more This article explores the complexities and affordances of historical representation that arose in the process of designing a mobile augmented reality video game for teaching history. The process suggests opportunities to push the historical documentary form in new ways. Specifically, the article addresses the shifting liminal space between historical fiction narrative, and historical interactive documentary narrative. What happens when primary sources, available for examination are placed inside of a historically inspired narrative, one that hews closely to the events, but creates drama through dialogues between player and historical figure? In this relatively new field of interactive historical situated documentary, how does the need for player interaction and therefore the need for novel narrative elements interact with the need for authentic primary source material? How are demarcations made in the interactive text? How can a learner distinguish between historical fact and histor...
This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 ... more This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Follow this and additional works at: https://scholarworks.rit.edu/other Part of the African History Commons, Communication Technology and New Media Commons, Curriculum and Instruction Commons, Educational Assessment, Evaluation, and Research Commons, Educational Methods Commons, Ethics in Religion Commons, Game Design Commons, Graphic Design Commons, History of Art, Architecture, and Archaeology Commons, History of Religion Commons, Illustration Commons, Instructional Media Design Commons, Intellectual History Commons, Interactive Arts Commons, and the Interdisciplinary Arts and Media Commons View the full list of Digital Commons Disciplines associated with this work on its record page.
Part of the Curriculum and Instruction Commons, Curriculum and Social Inquiry Commons, Digital Hu... more Part of the Curriculum and Instruction Commons, Curriculum and Social Inquiry Commons, Digital Humanities Commons, Educational Technology Commons, Fiction Commons, Film and Media Studies Commons, Game Design Commons, History of Religion Commons, Instructional Media Design Commons, Interactive Arts Commons, Interdisciplinary Arts and Media Commons, Jewish Studies Commons, Labor History Commons, Nonfiction Commons, and the Political History Commons View the full list of Digital Commons Disciplines associated with this work on its record page.
The study of Judaism, Jewish civilizationi, and games is currently comprised of projects of a rat... more The study of Judaism, Jewish civilizationi, and games is currently comprised of projects of a rather small set of game scholars. A sample of our work is included in this issue.
Part of the Civil Law Commons, Courts Commons, Cultural History Commons, Educational Methods Comm... more Part of the Civil Law Commons, Courts Commons, Cultural History Commons, Educational Methods Commons, Education Law Commons, Game Design Commons, Graphic Design Commons, History of Religion Commons, History of Religions of Western Origin Commons, Illustration Commons, Instructional Media Design Commons, Interactive Arts Commons, Interdisciplinary Arts and Media Commons, Jewish Studies Commons, Jurisprudence Commons, Language and Literacy Education Commons, Language Interpretation and Translation Commons, Legal Commons, Legal History Commons, Medieval History Commons, Medieval Studies Commons, Museum Studies Commons, Religion Law Commons, Religious Thought, Theology and Philosophy of Religion Commons, Scholarship of Teaching and Learning Commons, and the Torts Commons
In a time when religious legal systems are discussed without an understanding of history or conte... more In a time when religious legal systems are discussed without an understanding of history or context, it is more important than ever to help widen the understanding and discourse about the prosocial aspects of religious legal systems throughout history. The Lost & Found (www.lostandfoundthegame.com) game series, targeted for an audience of teens through twentysomethings in formal, learning environments, is designed to teach the 1. In design, we were focusing on undergraduate players, with an eye towards sophistication of a modern table-top game. We were aiming for a game that would be interesting for college age audiences (perhaps to be used in conjunction with religious studies classes) yet
Rather than a discontinuity from traditional modes of learning, new explorations of digital and s... more Rather than a discontinuity from traditional modes of learning, new explorations of digital and strategic games in Jewish learning are markedly continuous with ancient practices. An explication of the close connections between traditional modes of Jewish learning, interpretive practice, and gaming culture can help to explain how Jews of the Digital Age can adopt and are adapting modern Games for Learning practices for contemporary purposes. The chapter opens by contextualizing a notion of Jewish Games and the field of Games for Learning. Next, the chapter explains the connections between game systems and Jewish traditions. It closes with a case study of current trends in Jewish Games for Learning in progressive Judaism. How can one view Jewish holidays as heritage game systems? How are texts of the Talmud and the social practice of studying Talmud related to practices of digital and analog games and game play? The Talmud section of the chapter examines rules systems in the Talmud, t...
Lost & Found is a strategy card-to-mobile game series that teaches medieval religious legal syste... more Lost & Found is a strategy card-to-mobile game series that teaches medieval religious legal systems with attention to period accuracy and cultural and historical context. The Lost & Found games project seeks to expand the discourse around religious legal systems, to enrich public conversations in a variety of communities, and to promote greater understanding of the religious traditions that build the fabric of the United States. Comparative religious literacy can build bridges between and within communities and prepare learners to be responsible citizens in our pluralist democracy. The first game in the series is a strategy game called Lost & Found (high-school and up). In Lost & Found, players take on the role of villagers who must balance family needs with communal needs. They must balance cooperative actions even while addressing individual needs. The game emphasizes the pro-social aspects of religious legal systems including collaboration and cooperation. Both this game and the ...
This study draws on design-based research on an ARIS–based mobile augmented reality game for teac... more This study draws on design-based research on an ARIS–based mobile augmented reality game for teaching early 20th century history. New design principles derived from the study include the use of supra-reveals, and bias mirroring. Supra-reveals are a kind of foreshadowing event in order to ground historical happenings in the wider enduring historical understanding. Bias mirroring refers to a nonplayer character echoing back a player’s biased behavior, in order to open the player to listening to alternative perspectives. Supra-reveals engendered discussion of historical themes early in the game experience. The results showed that use of a cluster of NPC bias mirroring techniques enhanced student ability to articulate points of view previously unavailable to them.
Audience: 5th-7th grade and families; high school students also reported positive experience Leng... more Audience: 5th-7th grade and families; high school students also reported positive experience Length of time: At least 1.5 hours (3 hours set up) Where to play: Washington Square Park, Greenwich Village, New York City. A QR code version requires simulating New York City, but the game is most relevant played on-site in New York City. Cost: Software is free; game requires players to have iPhone with current supported iOS for ARIS and 4G or above coverage; set up and preparation for the site requires educator time (approx. four hours) and practice.
This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 ... more This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Follow this and additional works at: http://scholarworks.rit.edu/article Part of the Digital Humanities Commons, History of Religion Commons, Instructional Media Design Commons, Labor History Commons, Other Education Commons, Other Film and Media Studies Commons, Other Social and Behavioral Sciences Commons, Political History Commons, Public History Commons, Religion Commons, United States History Commons, Women's History Commons, and the Yiddish Language and Literature Commons
All of us were raised this way, even those of us who don’t believe in God; we have religion becau... more All of us were raised this way, even those of us who don’t believe in God; we have religion because we have the Law. For us all books are religious. Study is religious. Each page and each letter on the page has its own special character, even the white spaces between the letters are holy. A little boy is honored when he carries his papa’s prayer book to synagogue on the Sabbath. In the family, when Papa opened his book, all the house becomes quiet. “Sha, Papa reads,” the mama says to the children, and all the house respect it when there is study inside. When a book is left open, we put a cover over it, for respect. When it is worn out we give it a burial. It’s like a living thing. All writing has something of holiness. Even when it’s only a newspaper, it shouldn’t be used for anything but study. So it is in the marketplace also. Because we are Jews, we don’t wrap herring in a printed page. —Jacob Koved in Barbara Myerhoff’s “We Don’t Wrap Herring in a Printed Page”1
Ccar Journal the Reform Jewish Quarterly, Mar 20, 2013
All of us were raised this way, even those of us who don't believe in God; we have religion becau... more All of us were raised this way, even those of us who don't believe in God; we have religion because we have the Law. For us all books are religious. Study is religious. Each page and each letter on the page has its own special character, even the white spaces between the letters are holy. A little boy is honored when he carries his papa's prayer book to synagogue on the Sabbath. In the family, when Papa opened his book, all the house becomes quiet. "Sha, Papa reads," the mama says to the children, and all the house respect it when there is study inside. When a book is left open, we put a cover over it, for respect. When it is worn out we give it a burial. It's like a living thing. All writing has something of holiness. Even when it's only a newspaper, it shouldn't be used for anything but study. So it is in the marketplace also. Because we are Jews, we don't wrap herring in a printed page.-Jacob Koved in Barbara Myerhoff's "We Don't Wrap Herring in a Printed Page" 1 But on further analysis we started to ponder some Talmudic questions. Now that we have an actual Torah on our iPad, can RABBI OWEN GOTTLIEB is a Jim Joseph Fellow and Ph.D. candidate in Education and Jewish Studies at NYU. He specializes in digital media and games for learning. He is also the founder and director of ConverJent: Seriously Fun Games for Jewish Learning (www.converjent.org).
November of that year, after having spread throughout the US and internationally. The Occupy move... more November of that year, after having spread throughout the US and internationally. The Occupy movement's protestors critiqued growing economic and social inequities, greed, corruption, and the increasing influence of corporations on government. They attempted to remake the public sphere in response to what they identified as the crises of global capitalism and representative democracy (Juris 2012). Occupy protestors created an alternative moral community in the public square, on city streets, and in the public imaginary (Nugent 2012). This community was anti-authoritarian and anti-hierarchical, emphasizing horizontal, consensusbased decision making in general assemblies. Digital media practices and the occupation of physical public space were both key for organizing and creating this alternative community. Indeed, recent work on direct-democracy movements, particularly Occupy Wall Street (e.g.,
Israeli film and television have risen to international prominence, presenting compelling and com... more Israeli film and television have risen to international prominence, presenting compelling and complicating perspectives. Simultaneously, Web 2.0 technologies have accelerated the spread and immediacy of digital media. Following the work of Holtz (2003) and Levisohn (2010) in developing orientations for teaching Bible and Rabbinic Literature, this article develops a menu of media studies orientations for teaching Israel to Americans. It explores distinctive aspects of media studies, the relevance to Israel education of the work of Marland (1968a, 1968b), and applies the orientations through case studies of the Israeli television series Be-Tipul and Hatufim and their American adaptations, In Treatment and Homeland.
This article explores the complexities and affordances of historical representation that arose in... more This article explores the complexities and affordances of historical representation that arose in the process of designing a mobile augmented reality video game for teaching history. The process suggests opportunities to push the historical documentary form in new ways. Specifically, the article addresses the shifting liminal space between historical fiction narrative, and historical interactive documentary narrative. What happens when primary sources, available for examination are placed inside of a historically inspired narrative, one that hews closely to the events, but creates drama through dialogues between player and historical figure? In this relatively new field of interactive historical situated documentary, how does the need for player interaction and therefore the need for novel narrative elements interact with the need for authentic primary source material? How are demarcations made in the interactive text? How can a learner distinguish between historical fact and histor...
This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 ... more This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Follow this and additional works at: https://scholarworks.rit.edu/other Part of the African History Commons, Communication Technology and New Media Commons, Curriculum and Instruction Commons, Educational Assessment, Evaluation, and Research Commons, Educational Methods Commons, Ethics in Religion Commons, Game Design Commons, Graphic Design Commons, History of Art, Architecture, and Archaeology Commons, History of Religion Commons, Illustration Commons, Instructional Media Design Commons, Intellectual History Commons, Interactive Arts Commons, and the Interdisciplinary Arts and Media Commons View the full list of Digital Commons Disciplines associated with this work on its record page.
Part of the Curriculum and Instruction Commons, Curriculum and Social Inquiry Commons, Digital Hu... more Part of the Curriculum and Instruction Commons, Curriculum and Social Inquiry Commons, Digital Humanities Commons, Educational Technology Commons, Fiction Commons, Film and Media Studies Commons, Game Design Commons, History of Religion Commons, Instructional Media Design Commons, Interactive Arts Commons, Interdisciplinary Arts and Media Commons, Jewish Studies Commons, Labor History Commons, Nonfiction Commons, and the Political History Commons View the full list of Digital Commons Disciplines associated with this work on its record page.
The study of Judaism, Jewish civilizationi, and games is currently comprised of projects of a rat... more The study of Judaism, Jewish civilizationi, and games is currently comprised of projects of a rather small set of game scholars. A sample of our work is included in this issue.
Part of the Civil Law Commons, Courts Commons, Cultural History Commons, Educational Methods Comm... more Part of the Civil Law Commons, Courts Commons, Cultural History Commons, Educational Methods Commons, Education Law Commons, Game Design Commons, Graphic Design Commons, History of Religion Commons, History of Religions of Western Origin Commons, Illustration Commons, Instructional Media Design Commons, Interactive Arts Commons, Interdisciplinary Arts and Media Commons, Jewish Studies Commons, Jurisprudence Commons, Language and Literacy Education Commons, Language Interpretation and Translation Commons, Legal Commons, Legal History Commons, Medieval History Commons, Medieval Studies Commons, Museum Studies Commons, Religion Law Commons, Religious Thought, Theology and Philosophy of Religion Commons, Scholarship of Teaching and Learning Commons, and the Torts Commons
In a time when religious legal systems are discussed without an understanding of history or conte... more In a time when religious legal systems are discussed without an understanding of history or context, it is more important than ever to help widen the understanding and discourse about the prosocial aspects of religious legal systems throughout history. The Lost & Found (www.lostandfoundthegame.com) game series, targeted for an audience of teens through twentysomethings in formal, learning environments, is designed to teach the 1. In design, we were focusing on undergraduate players, with an eye towards sophistication of a modern table-top game. We were aiming for a game that would be interesting for college age audiences (perhaps to be used in conjunction with religious studies classes) yet
Rather than a discontinuity from traditional modes of learning, new explorations of digital and s... more Rather than a discontinuity from traditional modes of learning, new explorations of digital and strategic games in Jewish learning are markedly continuous with ancient practices. An explication of the close connections between traditional modes of Jewish learning, interpretive practice, and gaming culture can help to explain how Jews of the Digital Age can adopt and are adapting modern Games for Learning practices for contemporary purposes. The chapter opens by contextualizing a notion of Jewish Games and the field of Games for Learning. Next, the chapter explains the connections between game systems and Jewish traditions. It closes with a case study of current trends in Jewish Games for Learning in progressive Judaism. How can one view Jewish holidays as heritage game systems? How are texts of the Talmud and the social practice of studying Talmud related to practices of digital and analog games and game play? The Talmud section of the chapter examines rules systems in the Talmud, t...
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