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Catholic priest who burned cross on couple’s yard in 1977 comes forward – ABC News

Posted By on August 24, 2017

Philip Butler recalled on Wednesday that he was home watching television on the night 20 years ago when a flaming cross was staked outside his front door.

"This was the last day of the movie Roots," Butler recounted to the press about the evening he was spending inside his newly purchased house in College Park, Maryland back in January 1977. "I always remember that."

The finale, based on Alex Haley's novel, culminated a momentous television miniseries event that piped into American living rooms the tribulations of an African teen forced into bondage as an American slave.

Butler, who said during a press conference today that hes a Vietnam veteran, and his wife Barbara -- both African-American -- only discovered they were the target of the horrifying statement left kindling on their yard when a concerned neighbor telephoned them.

"I came out," Butler recounted to reporters during a press conference at his attorney's office in Washington D.C. on Wednesday. "[The cross] was about 6-7-foot... I knew that, hey, someone is against us."

Then he became introspective "What did we do to get a cross put in our yard?" he asked.

Now, 40 years later, William Aitcheson, the man guilty of the act, has come forward. He says hes now found Jesus Christ and serves God as a Catholic priest in Arlington, Virginia.

On Sunday, he published a mea culpa, without naming his victims, in the parish's newspaper.

In the piece, titled "Moving from hate to love with God's grace" Aitcheson, 62, essentially outed himself to his parish as a former white knight.

"I was a member of the Ku Klux Klan," he wrote. "My actions were despicable. When I think back on burning crosses, a threatening letter, and so on, I feel as though I am speaking of somebody else.

"It's hard to believe that was me," he adds.

The priest then wrote after four decades, "I must say this: I'm sorry. To anyone who has been subjected to racism or bigotry, I am sorry. I have no excuse, but I hope you will forgive me."

The incident 40 years ago at the Butlers was one of six burning crosses that then 23-year-old reputed KKK cyclops was convicted for a year later. He was also found guilty of sending Coretta King, widow of Rev. Martin Luther King, Jr., a menacing letter, according to multiple articles from 1977 and 1978.

Aitcheson was sentenced to 60 days in jail and four years probation following a guilty plea, ordered to pay at least $20,000 restitution, and gift two Jewish organizations in Maryland, according to the Washington Post. The organizations were B'nai B'rith Hillel at the University of Maryland and Beth Torah Congregation in Hyattsville.

It was unclear if Aitcheson made good on paying to the two groups. The Butlers say they received a small payment, but not the full amount. Phone calls and emails placed by ABC News in an attempt to reach both Fr. Aitcheson and the Dioscese of Arlington were not immediately returned.

"We're going to research not only the judgment that has been handed down, but we're going to also seek and see what, if any interest, would have accrued with that judgment," Philip and Barbara Butler's attorney Ted Williams said.

The money is one thing, but for 40 years and counting, the Butlers say they were hurt from the priest's silence.

Now they aren't certain whether they would even consider speaking with the man who suggested he's been "humbled" by God and advocates for "peace and mercy" for any white supremacists who were like him and held "vile beliefs."

"We would have to think about it," Philip said.

His wife doesn't think an apology can heal their wounds.

"What's he going to say, besides he's sorry?" Barbara Butler asked.

Their attorney won't even broach a meeting until Aitcheson reveals who else aided him in the cross burnings.

"For there to be any kind of accord, [Father Aitcheson] needs to give up other Klansmen or Klanswomen who was involved in putting that cross on the Butlers' property," Williams said.

Since publishing the repentant article, Aitcheson, according to a footnote, "voluntarily asked to temporarily step away from public ministry, for the well being of the Church and parish community, and the request was approved."

A subsequent statement by the Diocese of Arlington claimed they are working with Fr. Aitcheson to "seek reconciliation and restitution" and attempting to broker a chance to have a meeting with the Butlers "in a pastoral, private setting" in order "to bring them healing."

The Butlers' plight was given new life back in 1982 when President Ronald Reagan, who called the cross burning "reprehensible," personally showed up at the Butler's home in a show of solidarity.

Back then, according to the Associated Press, Butler described his terror of living in a mostly white-dominated neighborhood.

"It's hard to leave every morning and come back and wonder if your home is still there," he said, and told the president "You give us hope."

ABC News has reached out to the following for comment: Aitcheson, Butler attorney Ted Williams, the Arlington Archiocese, Bnai Brith Hillel at the University of Maryland and Beth Torah Congregation in Hyattsville.

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Catholic priest who burned cross on couple's yard in 1977 comes forward - ABC News

Synagogue And Church Unite To Offer Sanctuary To Immigrant Mom – Forward

Posted By on August 24, 2017

Ric Urrutia

Araceli Velasquez and her family

A Denver, Colorado synagogue and church are joining forces to help an immigrant from El Salvador who fears her life will be in danger if deported back to her homeland.

Temple Micah and the Park Hill United Methodist Church are holding a joint interfaith prayer service Wednesday welcoming Araceli Velasquez and her family to take sanctuary in the church. Velasquez came to the United States in 2010 seeking asylum because of the violence she encountered in El Salvador. Her request was eventually denied.

While in Denver, she married and had three children, all are American citizens. If deported, Velasquez will be forced to separate from her children and could face threats to her life in El Salvador.

As Jews we are obligated to create a world that is just, compassionate and peaceful, said Rabbi Adam Morris of Temple Micah in a press release issued by American Friends of Service Committee which helped organize the sanctuary. Our current historical moment in which people like Araceli have their families, safety and well-being devalued or endangered compels us to act.

Contact Nathan Guttman at guttman@forward.com or on Twitter @nathanguttman

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Synagogue And Church Unite To Offer Sanctuary To Immigrant Mom - Forward

Hate speech stickers found at Piedmont synagogue, police say – East Bay Times

Posted By on August 24, 2017

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PIEDMONT A rash of hate incidents, some directed at the Jewish community in Alameda and now at Kehilla Community Synagogue in Piedmont have police investigating the incidents in both cities.

The stickers said: Marxism is murder; Black lives matter except for the 6,000 blacks killed by other blacks each year and the 1,000 black babies aborted each day. A thick glue on the stickers made them difficult to remove, Bowers said.

When you start damaging peoples property its going beyond political or sociological debates, Bowers said. This is an open place of worship with folks expressing who they are.

Being targeted like that goes beyond a debate, Bowers continued. This is a direct action that can be perceived as intimidation. We will not tolerate it. We treat it very seriously. Affixing hate messages under the guise of free speech damaging peoples property is a crime.

Michael Saxe-Taller, executive director at Kehilla, saidWednesday, I think there are some people who are very confused and hurting themselves who somehow think that lashing out at other people is doing something productive.

It is not a time to be despairing, to not feel vulnerable. We have interfaith coalitions and have great support from our partners. We have a sense of being a part of something way stronger than the confusion and distress of a smaller group, he continued.We have been having important discussions about our reaction to what happened in Charlottesville, and issues of anti-Semitism. We are not treating these stickers as a big deal. We are continuing to organize for racial and social justice, taking action and taking care of ourselves.

Bowers said police are checking with nearby residents who may have surveillance cameras and looking for possible witnesses to the incident. Anyone with information can call Piedmont police at510-420-3000.

Alameda experienced two vandalism incidents directed at the Jewish community this past week as well. On or about Aug. 16, classroom windows at Temple Israel on Bay Farm Island were smashed. On Aug. 20, fliers featuring a swastika and a hate message were discovered on the sidewalk on Sherman Street. A resident on Sherman reported to police after he found a second flier on the sidewalk. An officer dispatched to the scene found a third flier with the same hate messages.

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Hate speech stickers found at Piedmont synagogue, police say - East Bay Times

Why this LGBT synagogue is moving beyond its 40-year mission – Jweekly.com

Posted By on August 24, 2017

At Congregation Shaar Zahav in San Francisco, Rabbi Mychal Copeland leads Shabbat services with a rainbow tallit around her shoulders. The synagogue newsletter is called The Jewish Gaily Forward.

But the shul that has been known since its 1977 founding as San Franciscos gay synagogue is now reaching out to a broader community and de-emphasizing its identity as an LGBT-specific congregation.

That reflects the Reform congregations changing demographics as well as the evolution in attitudes toward LGBT people in the greater Jewish community, in which other local shuls now also welcome homosexual, bisexual and transgender congregants and clergy.

This year were marking 40 years, and thats a significant number in Judaism, said Michael Chertok, Shaar Zahavs president and a member since 1993. Its hard to say weve come into the Promised Land, but were really in a new place as far as LGBT rights in this country.

Shaar Zahav while retaining its queer values core is focusing on how to serve a congregation that is increasingly of mixed gender, including residents of the Castro who are not gay.

Arthur Slepian, who joined Shaar Zahav in 1989 and served as its president from 2003 to 2006, said hes proud of the synagogues leading role in the move to greater inclusiveness in the Jewish community and happy it can now broaden its appeal.

I think that there are always going to be people that feel a bit marginalized or not completely at home at other places, and I think Shaar Zahav is striving to always be the home for that part of the community, said Slepian, founder of A Wider Bridge, a S.F.-based nonprofit that supports Israels LGBT community. And I think its a great thing for the Jewish world that people who are not LGBT will walk through the doors of Shaar Zahav and celebrate its history.

The changes dont mean Shaar Zahav is ready to toss out its rainbow flags or stop participating in Pride week events. Occasions such as the annual Transgender Day of Remembrance will continue to be a congregational focus.

The stained glass on one side of Shaar Zahavs ark has the Hebrew inscription: Hinei mah tov umanayim, shevet achim gam yachad (How good and pleasant it is to sit together as brothers). On the other side of the ark, the inscription is the same except the word achot (sisters) replaces achim (brothers).

So much has changed in 40 years, especially in the Bay Area with regards to inclusion of LGBT people, said Copeland, whose tenure as Shaar Zehavs spiritual leader began July 1. At the same time, I see this as not necessarily a break in any way in what this community has been doing for so many years.

I want to be sitting with and praying with and learning with anyone who wishes to be in a Jewish space exploring life together.

Founded four decades ago as a home for gay and lesbian Jews, the synagogue was a leader in the 1980s in caring for those with AIDS and in recent years has openly welcomed people who are transgender.

Leaders of the 250-family congregation decided in 2012 to begin a strategic planning process to guide it forward in a Bay Area that had become younger, less religious and more diverse using surveys, town halls, discussion groups and brainstorming sessions.

In 2015, the Walter and Elise Haas Fund awarded Shaar Zahav a grant to further explore its evolving identity and the synagogue hired interim Rabbi Ted Riter, who specializes in transforming synagogues, to lead it through the process.

When we look back at our history, we recognize that our synagogue has committed to a multigenerational exploration of what it means to be queer, reads a case study of the changes. The Shaar Zahav that is emerging is nourished by our LGBT-specific roots, while also recognizing that what unifies us runs so much deeper than sexual orientation and gender identity.

Both Chertok and Copeland say queer values emphasize a refusal to conform and a questioning of authority, even while honoring tradition. Those values include support for refugees and reaching out to interfaith families.

Its hard to say weve come into the Promised Land, but were really in a new place as far as LGBT rights in this country.

Queer values overlap with some deep-seated Jewish values such as otherness, always looking out for whos not being treated well, whos being oppressed, Copeland said. Those values were imbedded in the founding of Shaar Zahav as a place where gay and lesbian Jews could come and pray at a time when that was very difficult.

The changes at Shaar Zahav epitomize an evolution taking place around the country.

For example, high-profile Congregation Beit Simchat Torah in New York City now identifies itself as an LGBTQS shul with the S standing for straight that serves Jews of all genders and sexual identifications, according to Rabbi Sharon Kleinbaum. The synagogue was founded in 1973 as a home and haven for LGBTQ Jews, according to its website.

But Kleinbaum, who has served Beit Simchat Torah since 1992, said focusing on self-identification misses the point: Shaar Zahav doesnt have to worry about gay Jews flocking to other San Francisco shuls, she said. The big problem is that most LGBT Jews avoid synagogue altogether. So in struggling to create a spiritual home that is meaningful and appealing, Shaar Zahav is in the same boat as any other synagogue.

Our competition is not other synagogues that are opening to LGBT folks, Kleinbaum said, our real competition is the fact that most LGBT folks dont care about synagogues. So the issue is how were going to make ourselves relevant for the 90 to 95 percent of LGBT Jews who dont go to a synagogue.

Though there have been changes at Shaar Zahav such as the fact that all three new board members installed this July do not identify as LGBT that doesnt diminish the role the synagogue played in helping lead an evolution within the Jewish community.

Shaar Zahav was born out of a sense of necessity that there wasnt any other place LGBT people could go and feel included, Slepian said. But out of that necessity, something holy was created. Shaar Zahav and many other gay shuls really elevated the Jewish world by setting an example of what it meant to be inclusive.

I think [de-emphasizing its identity as an LGBT-specific congregation] is just whats needed today, and I think it is a sign of progress that there are many places that LGBT people can go in the Jewish world and feel welcomed and celebrated, he continued. I dont know many LGBT people in their 20s and 30s who feel compelled to be part of an all-LGBT community. We live in a very different world.

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Why this LGBT synagogue is moving beyond its 40-year mission - Jweekly.com

Vandal Shatters Windows At Alameda Synagogue – CBS San Francisco Bay Area

Posted By on August 24, 2017

August 18, 2017 12:51 PM

ALAMEDA (CBS SF) Windows at an Alameda synagogue were shattered by a rock-throwing vandal who was recorded on security cameras, authorities said Friday.

Temple Israel officials said the damage to two classroom windows was discovered early Thursday morning. By Friday, work crews had boarded up the shattered windows, but congregation members were still stunned by the attack.

The congregation is wonderful, said Linda Chase-Stoud, Temple Israels administrator. They are very open and loving. I just dont know what type of a person would want to do this.

Congregational president Genevieve Pastor-Cohen has sent an email letter to members of the synagogue warning about the possibility of vandalism as a by-product of the kind of violence seen in Virginia last week.

During our Weds. Aug 16th Board of Directors meeting, we discussed the possibility of our synagogue being a target in our small town of Alameda especially with the ongoing expression of bigotry and anti-Semitism, the email read in part. It breaks my heart and soul to be exposed to this type of mindless and senseless action especially aimed at the community I (we) love.

There was no immediate cost estimate of what it will take to repair the damage.

The Alameda Police said they were not investigating the vandalism as a hate crime because there was no anti-semitic graffiti associated with it.

Investigators have taken into evidence one of the rocks used and have surveillance camera video of the vandal.

The congregation was set to hold a vigil Friday night at 7 p.m. at the synagogue. Several hundred people were expected to attend.

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Vandal Shatters Windows At Alameda Synagogue - CBS San Francisco Bay Area

Rabbi claims he was vilified for welcoming non-white members – New York Post

Posted By on August 24, 2017

A Westchester rabbi who sought to diversify his synagogue was panned by its racist board members for turning the congregation Spanish and Black, according to a federal discrimination complaint.

Rabbi Rigoberto Emmanuel Vias, a Sephardic Jew who trained as an Orthodox rabbi, claims the board at Lincoln Park Jewish Center in Yonkers has a long history of discriminatory practices against non-Whites.

Vias explosive allegations are laid out in a complaint recently filed with the Equal Employment Opportunity Commission.

Racist members employed subterfuge and sabotage against not only Rabbi Vias but new Latino and African American members, the complaint said. They have attacked any bi-racial or non-white member as not really Jewish.

Vias, who joined the synagogue in 2003, claims one board member, Helen Schwartz, commented, Wouldnt it be terrible if the darkies took over the synagogue? without realizing the rabbis Cuban background.

In 2011, Schwartz also allegedly complained to a director that Vias wasnt actually Jewish because of his Sephardic/Hispanic background.

Board members allegedly spread rumors that the rabbi was out to turn the congregation Spanish and even accused him in 2008 of stealing from the rabbis discretionary fund to change the congregation to Spanish members.

An investigation revealed that the funds were properly distributed, the complaint said. However, the very same false allegations arose again several months later, again with no finding of wrongdoing.

Vias accuses the board of doing nothing when a White congregation member with a Dominican spouse and biracial kids complained of racist treatment in 2010.

Specifically, board members raised her biracial background, claimed she didnt look Jewish and said the family was creating the wrong impression at the congregation, the complaint said.

The boards retaliation against Vias has included cutting his salary, docking his pay and manufacturing criticisms that he chased out more members than he brought in to the congregation.

He also claims the board forced him to sell his rabbi residence and charged with finding a buyer, promising a three-percent bonus that was never paid out.

Vias is seeking compensatory damages for the boards unlawful discrimination and retaliatory practices, which he claims caused him significant financial ramifications, humiliation, outrage and mental anguish.

A message left at Lincoln Park Jewish Center wasnt immediately returned.

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Rabbi claims he was vilified for welcoming non-white members - New York Post

Women rabbinical students asked to lift skirts, shirts at Western Wall – Jewish Telegraphic Agency

Posted By on August 24, 2017

Women blowing shofars at the Western Wall in Jerusalem, Aug. 23, 2017. (Women of the Wall)

JERUSALEM (JTA) Four female students from the Hebrew Union College-Jewish Institute of Religion, including two Americans, were asked to lift their shirts and skirts for security before being allowed to enter the Western Wall plaza.

The women were among a group of 15 rabbinical, cantorial and Jewish education students from North America and Australia who joined about 200 men and women in an egalitarian service held Wednesday morning on the plaza behind the mens and womens sections.

The four said they were questioned, pulled aside into a private room and asked to lift their shirts and skirts. The Western Wall security did not say what they were looking for, according to the Israel Religious Action Center of the Reform movement, or IRAC. Western Wall officials in the past have detained women and searched for Torah scrolls and other religious items they consider inappropriate for women to bring to the wall.

In January, Israels High Court of Justice ruled that women are not to be subjected to intense body searches when entering the Western Wall.

Thousands enter the plaza daily after walking through metal detectors.

There is no reason to do this to these four young women, Steven Beck of the IRAC told JTA. It is purely an intimidation tactic.

The egalitarian service took place following the monthly rosh chodesh service of the Women of the Wall group. About 100 women participated in the service for the first day of the month of Elul. The women were able to bring a Torah scroll into the womens section and read from it during the service, according to the group. Some 15 women sounded shofars at the end, as is traditionally done in the month leading up to Rosh Hashanah.

The shofar blowing by Women of the Wall was not a call for repentance and awakening but a call for war among the Jews, Rabbi Shmuel Rabinowitz, rabbi of the Western Wall, told Haaretz.

The women generally have been barred from bringing Torah scrolls into the womens section by order of the Western Wall Heritage Foundation and the rabbi of the Western Wall. The group has held its monthly rosh chodesh prayer for the new Hebrew month in the womens section for more than 25 years.

Protesters disrupted the service about a half hour after it started; the group described them in a statement as ultra-Orthodox women and girls who arrived shouting, whistling, spitting and cursing incessantly. Security guards at the site did not act to prevent the disruptions despite requests to do so, according to the Women of the Wall.

Beck said protesters, primarily men, also disrupted the egalitarian service..

The IRAC said it will submit formal complaints about the body searches on the students.

This is a new low for the Rabbi of the Kotel trying to intimidate, humiliate, and exclude liberal women trying to pray at the Western Wall, Rabbi Noa Sattath, director of the Israel Religious ActionCenter, said in a statement.

He added: The Government knows that the only way forward is to implement the Kotel compromise that we all agreed to.

The compromise refers to a government agreement to expand and upgrade the egalitarian prayer section at the southern end of the Western Wall. The agreement puts the upgraded section on equal footing with the single-sex sections; it would be run by a special committee with no input from the Chief Rabbinate.

In June, the Cabinet suspended the deal passed in 2016 as a result of negotiations between the Reform and Conservative movements, the Women of the Wall, the Jewish Agency for Israel and the Israeli government.The suspension cameafter the governments haredi Orthodox coalition partners pressured Prime Minister Benjamin Netanyahu to scrap the agreement. The government has said it plans to go forward with the expansion of the egalitarian section despite the freeze.

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Women rabbinical students asked to lift skirts, shirts at Western Wall - Jewish Telegraphic Agency

Kevin Myers withdraws from Limerick talk about censorship – Irish Times

Posted By on August 24, 2017

Kevin Myers: dismissed from the Sunday Times last month. Photograph: Eric Luke

Former Sunday Times columnist Kevin Myers has withdrawn from moderating a talk on censorship in Limerick after his appearance in the line-up provoked a storm of vitriolic abuse.

Mr Myers, who was dismissed from the Sunday Times last month, was due to moderate a talk in Limerick city next month on the subject of censorship, which will be given by Jodie Ginsberg of the Index on Censorship.

Ms Ginsberg, who leads an organisation that publishes work by censored writers and campaigns for free expression worldwide, is the only female speaker in the series of talks organised by Limerick Civic Trust.

The Sunday Times issued an apology following the publication of an article on July 30th by Mr Myers, which contained opinions about why women were paid less than men and appeared to suggest that presenters Vanessa Feltz and Claudia Winkleman were well paid by the BBC because they were Jewish.

David OBrien, chief executive of the trust, told the Limerick Leader he had spoken at length to Mr Myers in recent days, and the latter felt it was best that he withdraw from the forum in the present circumstances.

He felt that his presence was going to take away from the event itself and become an alternative event, and that just wouldnt be right, said Mr OBrien.

Speaking to The Irish Times last week, Ms Ginsberg who is of Jewish heritage said she was happy for Mr Myers to moderate the talk.

I wouldnt be much of a free speech advocate if I refused to debate with someone whose views I disagree with, she said.

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Kevin Myers withdraws from Limerick talk about censorship - Irish Times

How Do Other Nations Memorialize Their Past Atrocities? – HuffPost

Posted By on August 24, 2017

The United States is once again grappling with what to do about public symbols of the Confederacy as they become rallying points for white supremacists.

The debate intensified this month after a woman was killed and dozens were injured in Charlottesville, Virginia, during a white supremacist demonstration against the removal of a statue of Confederate Gen.Robert E. Lee. City councils and universities have since moved to take downseveral controversial monuments, while demonstrators have toppled others.

Although the debate over Confederate statues is uniquely American, the broader question of how a nation should memorialize painful or divisive parts of its past is an issue that numerous countries still struggle to address. Some have chosen to outright remove monuments or notorious buildings, while others have recontextualized them or built new ones in their place. Whatever the outcome, the process is often contentious.

Most countries have been pretty reluctant or just dont know how to commemorate periods of shame or national crimes perpetrated in the national name. No country is very good at it, and we havent been very good at it, either, said James E. Young, a professor emeritus at the University of Massachusetts Amherst who has consulted for governments on how to memorialize their pasts.

In Europe, many post-Soviet states have chosen to take down the statues of Josef Stalin and Vladimir Lenin that dotted their cities under communist rule. Ukraine, for instance, has removed over a thousandLenin statues following the ouster of its pro-Russia president in 2014.

But some former communist states have instead decided to move their Soviet-era monuments somewhere else or alter them to connote new meaning. Hungary keeps many of its communist-era statues in a memorial park, a move Taiwan also favoredfor statues of its former leader Chiang Kai-shek.

In other cases, citizens have taken it upon themselves to respond. In 1991, a young Czech artist in Prague painteda Soviet World War II-era tank monument entirely pink. The artist was arrested for vandalism, but members of Parliament repainted the tank to protest his detention.

In countries like Italy and Spain, where brick-and-mortar remnants of fascist rule are still standing, architectural works and even human remains have been a source of debate. Spanish Parliament passed a nonbindingvote in May urging the removal of former dictator Francisco Francos body from a public tomb something that has yet to occur.

France, meanwhile, bans any monument to its Nazi-collaborating Vichy government, and as of 2013,every street name featuring Vichy leader Philippe Ptain had been changed.

Nowhere in Europe, however, has had to confront its past crimes on the same scale as Germany. The countrys reckoning for World War II and the Holocaust has led to the preservation of some sites, such as Auschwitz, while most other symbols of Nazi rule were systematically destroyed or banned. It is currently illegal for Germans to display any symbols associated with Nazism or Adolf Hitler, with a few exceptions for artistic purposes. Holocaust denial, too, is a prosecutable offense.

Along with the removal of monuments to the Third Reich, Germany has also built memorials and museums that commemorate the victims of Nazism. Seeking to counteract the grandiose monuments the Nazis built, some of the memorials have taken on more experimental forms.

The city of Hamburg erected the Monument Against Fascism in 1986, consisting of a 39-foot pillar upon which citizens were invited to engrave their names in solidarity. When a portion of the pillar was filled up with signatures, that section was lowered into the ground, bringing an unmarked section down and starting the process again until eventually the whole pillar was completely gone. The work took seven years and ended with the erection of a plaque commemorating the monument that stated,In the end it is only we ourselves who can stand up against injustice.

Germany has also created federally funded projects to atone for its past. In the mid-1990s, the country held competitions to design a memorial for the 6 million Jewish people killed by the Nazis. It sparked a fierce debate as artists and politicians argued over how it was possible to properly memorialize the Holocaust.

One of the artist submissions for the Memorial to the Murdered Jews of Europe even proposed that Germany destroy Berlins famous Brandenburg Gate and sprinkle the dust over the monument site, then cover the area with granite plates. The concept aimed to memorialize the void left by the Holocaust with another absence.

The design ultimately chosen, created by architect Peter Eisenman, opened in 2005 and features thousands of concrete, tomb-like slabs rising from the ground on an uneven plane.

Meanwhile, across Canada, there are small monuments that focus on healing and understanding of Canadas Holocaust, whichripped 150,000 indigenous children from their families and placed them in residential schools under the guise of education.

The policy which the U.S. also pursued began in the 19th century and continued in some form until the last school was finally closed in 1996. The children died from malnutrition and other horrific conditions, and generations were traumatized by the institutions legacy of sexual and physical abuse.

Recent Canadian initiatives have focused less on building memorials and more on removing monuments or tributes to notorious or polarizing historic figures. In June, Prime Minister Justin Trudeaurenamed the Langevin Block, whichhouses his office. The buildings namesake was Sir Hector-Louis Langevin, one of the architects of the residential school system. The city of Calgary also renamed the Langevin Bridge this year.

In Mexico, sites honoring controversial figures from the countrys past have also become targets for removal or public ire. In 1981, President Jos Lpez Portillo installed a statue of Spanish conquistador Hernn Corts, who carries a brutal colonial legacy, in Mexico City. It lasted a year before the subsequent presidential administration took it down.

A statue of Mexicos former dictator Porfirio Daz,unveiled in 2015, also drew protests, with demonstrators at the ceremony chanting that it would come down. It is still currently standing.

Mexico has also built monuments for its national tragedies. One such site is a memorial in Mexico City for the hundreds of student demonstrators killed by government forces during the Tlatelolco Massacre in 1968, when police and armed forces opened fire on the crowd.

Another, unofficial, monument stands on Mexico Citys Paseo de la Reforma to honor the 43 missing student activists who are presumed dead after they disappeared following an attack by police in 2014.

One of the closest and most recent analogues for the U.S. push to remove Confederate statues took place in South Africa,where a student movement rose up against memorials to historical figures who promoted forced racial segregation.

A groundswell of resistance to colonial and apartheid-era monuments began in 2015, when a student at the University of Cape Town flung a bucket of excrement on a prominent statue of Cecil John Rhodes, a 19th-century imperialist who paved the way for the countrys apartheid system.

South Africas student movement against Rhodes and other colonial figures grew in size and spread to other campuses. The demonstrations eventually prompted the university to remove the Rhodes statue and forced the government to propose a plan to createcommon parks that situated the statues in a context that discussed the countrys history.

South Africas Arts and Culture Department told HuffPost South Africa on Friday that it would comment in early September on that projects progress.

The different approaches to memorializing atrocities and painful national histories show that the U.S. could address its Confederate monuments in various ways. But its possible the country will remain stuck in this debate for some time.

So far, action on Confederate statues and other controversial memorials has been piecemeal and conducted mainly at the local level, given the huge obstacles to a systematic and coherent national process of dealing with them. President Donald Trump has repeatedly opposed the removal of statues and used the issue to rile up his base.

Trump has lamented thehistory and culture of our great country being ripped apart as Confederate statues come down. He reiterated his opposition to their removal during a campaign-style rally in Phoenix on Tuesday. Polls show that the public is also splitover what to do with the statues, with a majority wanting the figures to remain in place.

But the continuous rise and fall of memorials across the world also shows that regardless of their history, monuments are not as permanent as they may seem.

Monuments are never really perpetual or built for perpetuity, theyre built to last as long as the generation that built them, Young said.

They come into being as a cultural production, theyre received, their meanings change and when time is up, they go away, he added. Just like any other human production.

Andree Lau contributed to this report from HuffPost Canada, Marc Davies contributed from HuffPost South Africa, Alexandre Boudet contributed from Le Huffington Post, Sebastian Christ contributed from HuffPost Germany, Alejandro Angeles contributed from HuffPost Mexico.

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How Do Other Nations Memorialize Their Past Atrocities? - HuffPost

This Hasidic Picture Book Teaches Children About Sexual Abuse – Forward

Posted By on August 24, 2017

If you walk into Monseys Evergreen kosher supermarket, somewhere among the extensive schnitzel varieties and Shabbos candy treats, youll see a single childrens book for sale.

Zai Gezunt! is the Yiddish translation of Artscrolls Lets Stay Safe, written by Bracha Goetz and illustrated by Tova Leff, a picture book that talks about childrens safety of all kinds: crossing the road, fire emergencies, bicycle caution. But couched in between these subjects, one finds several pages devoted to the importance of personal space, of staying away from strangers, and of informing an adult when anyone a relative, a teacher, a stranger comes dangerously, inappropriately, close.

Published as a joint venture between Orthodox publishing giant Artscroll and the Karasick Child Safety Initiative of The Center for Jewish Family Life/Project YES, the book project was spearheaded by Monseys Rabbi Yakov Horowitz, dean of Yeshiva Darchei Noam.

Safety education is so important because abusers self-select, Horowitz says. Their nightmare is a kid who is educated about personal space. They look for the kids who dont know they groom victims. Once a child knows that no one is supposed to touch them, they react, they project it very quickly.

The original English version of the childrens book, first published in 2011, featured an ultra-Orthodox Lithuanian family a mother in a wig, a father in a white shirt and black pants, a suburban house that could easily be in Lakewood, New Jersey.

But the Yiddish version, released in 2013, not only translated the text the illustrations went through a rigorous translation, too. Here, the family is clearly Hasidic a mother in a headscarf in the home, a father in a black vest and exposed tzitzis, a Brooklyn brownstone, perhaps in Williamsburg.

Our goal as an organization was to take every barrier away from homes, Horowitz said. Modesty was really important here. If the imagery was not congruent to the communitys standards, it could be a barrier.

Goetz is a popular Orthodox childrens writer who had tried to find a publisher for the book for years, to no avail.

When I raised my children, I taught them about stranger danger, but I was unaware that most children are molested by people they know, she says. When my own family was effected by sexual abuse, one of my children begged me to use my childrens book writing abilities to write a book designed for Orthodox children, which could help prevent Orthodox children from being molestedbut no publisher was interested. When I sent my manuscript to Rabbi Horowitz, he was very interested in helping to get it publishedI wrote the book in a sensitive and careful way, so that it would be able to be helpful in every Orthodox home.

The English book, Horowitz estimates, has hit half of English-speaking Orthodox homes, and Horowitz is now working hard to distribute the Yiddish book throughout the Hasidic world, too. 60,000 copies have been sold or distributed. The book is sold in Monsey groceries at a discounted price; in Baltimore, the book is given for free to all parents who sign a pledge to read it with their children, and already 1,500 have been distributed throughout the ultra-Orthodox community there. New distribution projects, working with local donors, are being introduced throughout Brooklyns Hasidic community now. Horowitz has led awareness workshops for parents in the Skver Hasidic enclave of New Square, NY; in Monroe, New York, Satmar Hasidic schools have already bought 2,000 copies and distributed them to families for free.

And its working. In one yeshiva day school on the West coast, Lets Stay Safe was read to the students, and two six-year old girls came forward saying their rebbe touched them on multiple occasions. The teacher was swiftly dismissed and charged on child molestation. Horowitz says his organization is inundated with letters from parents and occasionally children who have prevented abuse, or who have shed light on previous experiences and sought help because they read the book.

Research shows that with just one conversation, with a little follow-up, a kid is five to six times more likely to defend himself, Horowitz says. We worked with psychologists and rabbis on this, Dr. David Pelcovitz and Rabbi Dr. Abraham Twersky. We wanted the parents to be able to sit on the couch and read it to their children while they were relaxed and comfortable, so that the conversation is not anxiety-inducing.

Notably, the book includes illustrations of women, both mothers and daughters something which has become a rarity in childrens books marketed to the ultra-Orthodox.

When I mention this to Horowitz, he laughs, as if he was waiting for me to point this out. We had discussions with Hasidic community leaders about the womens images, and I said, this has got to be there, because it has to be real, and real life has mothers and daughters. Its pikuach nefesh [an issue of self-preservation]Everything is negotiable, but this. Its untenable to produce something that the children dont have in their real lives. And the rabbis nodded immediately.

I try to be an agent for change, he tells me. I am a little provocative, but I dont throw stones, I dont do it in a way thats confrontational, I sit down with the rabbinic leaders.

Watch Horowitzs instruction video for Orthodox parents about how to talk to children about abuse prevention here:

Excerpt from:

This Hasidic Picture Book Teaches Children About Sexual Abuse - Forward


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