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Powell-Heller Conference explores before, during and after the Holocaust – Pacific Lutheran University

Posted By on October 8, 2022

This year the conference theme is Jewish Life in Poland: Before, During and After the Holocaust. The keynote speaker is professor of history Jan Grabowski from the University of Ottawa, Canada. Grabowskis research includes the issues surrounding the extermination of the Polish Jews as well as the history of Jewish-Polish relations during the 1939-1945 period. This years conference will also include a screening of Three Minutes: A Lengthening, a film based on the book by Glenn Kurtz, Three Minutes in Poland: Discovering a Lost World in a 1938 Family Film.

This years conference explores the rich and varied history of Jews in Poland, Beth Griech-Polelle, Kurt Mayer Chair of Holocaust Studies, said. To be Jewish in Poland, a predominantly Roman Catholic country, meant experiencing both the highs of cultural life and the absolute low of persecution and discrimination, culminating in the worlds most notorious genocide, the Holocaust.

The conference will attempt to cover what Jewish life was like throughout pre-WWII, during the war, and the postwar developments. Attendees will enjoy Klezmer music by the band Kesselgarden. Kesselgarden is a traditional band playing Eastern European instrumental Jewish music of the 19th and 20th centuries. Afterward, there will be a performance by the Tales of the Alchemyst Theatre Group.

The annual Powell-Heller Conference for Holocaust Education offers lessons on the Holocaust to challenge prejudices, violence, and other forms of dehumanization. Each conference features prominent scholars whose research focuses on the Holocaust. Conference sessions also highlight interdisciplinary approaches to Holocaust and Genocide Studies, with especially strong attention given to the arts, humanities, social sciences, health sciences and education.

To register, visit plu.edu/holocaustconference.

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Powell-Heller Conference explores before, during and after the Holocaust - Pacific Lutheran University

It’s Yom Kippur. What is the holiday? How is it observed? | Opinion – Pennsylvania Capital-Star

Posted By on October 8, 2022

By Adam B. Cohen

The Jewish High Holidays Rosh Hashana (which already has passed) and Yom Kippur are upon us.

While the first really commemorates the creation of the world, Jews view both holidays as a chance to reflect on our shortcomings, make amends and seek forgiveness, both from other people and from the Almighty.

Jews pray and fast on Yom Kippur to demonstrate their remorse and to focus on reconciliation. According to Jewish tradition, it is at the end of this solemn period that God seals his decision about each persons fate for the coming year. Congregations recite a prayer called the Unetanah Tokef, which recalls Gods power to decide who shall live and who shall die, who shall reach the ends of his days and who shall not an ancient text that Leonard Cohen popularized with his song Who by Fire.

Forgiveness and related concepts, such as compassion, are central virtues in many religions. Whats more, research has shown that it is psychologically beneficial.

But each religious tradition has its own particular views about forgiveness, as well, including Judaism. As a psychologist of religion, I have done research on these similarities and differences when it comes to forgiveness.

Several specific attitudes about forgiveness are reflected in the liturgy of the Jewish High Holidays, so those who go to services are likely to be aware of them even if they skip out for a snack.

In Jewish theology, only the victim has the right to forgive an offense against another person, and an offender should repent toward the victim before forgiveness can take place. Someone who has hurt another person must sincerely apologize three times. If the victim still withholds forgiveness, the offender is considered forgiven, and the victim now shares the blame.

The 10-day period known as the Days of Awe Rosh Hashana, Yom Kippur and the days between is a popular time for forgiveness.

Observant Jews reach out to friends and family they have wronged over the past year so that they can enter Yom Kippur services with a clean conscience and hope they have done all they can to mitigate Gods judgment.

The teaching that only a victim can forgive someone implies that God cannot forgive offenses between people until the relevant people have forgiven each other. It also means that some offenses, such as the Holocaust, can never be forgiven, because those martyred are dead and unable to forgive.

In psychological research, I have found that most Jewish and Christian participants endorse the views of forgiveness espoused by their religions.

As in Judaism, most Christian teachings encourage people to ask and give forgiveness for harms done to one another. But they tend to teach that more sins should be forgiven and can be, by God, because Jesus death atoned vicariously for peoples sins.

Even in Christianity, not all offenses are forgivable. The New Testament describes blaspheming against the Holy Spirit as an unforgivable sin. And Catholicism teaches that there is a category called mortal sins, which cut off sinners from Gods grace unless they repent.

One of my research papers, consisting of three studies, shows that a majority of Jewish participants believe that some offenses are too severe to forgive; that it doesnt make sense to ask someone other than the victim about forgiveness; and that forgiveness is not offered unconditionally, but after the offender has tried to make things right.

Take this specific example: In one of my research studies I asked Jewish and Christian participants if they thought a Jew should forgive a dying Nazi soldier who requested forgiveness for killing Jews. This scenario is described in The Sunflower by Simon Wiesenthal, a writer and Holocaust survivor famous for his efforts to prosecute German war criminals.

Jewish participants often didnt think the question made sense: How could someone else someone living forgive the murder of another person? The Christian participants, on the other hand, who were all Protestants, usually said to forgive. They agreed more often with statements like Mr. Wiesenthal should have forgiven the SS soldier and Mr. Wiesenthal would have done the virtuous thing if he forgave the soldier.

Its not just about the Holocaust. We also asked about a more everyday scenario imagining that a student plagiarized a paper that participants friends had written, and then asked the participants for forgiveness and saw similar results.

Jewish people have a wide variety of opinions on these topics, though, as they do in all things. Two Jews, three opinions! as the old saying goes.

In other studies with my co-researchers, we showed that Holocaust survivors, as well as Jewish American college students born well after the Holocaust, vary widely in how tolerant they are of German people and products. Some are perfectly fine with traveling to Germany and having German friends, and others are unwilling to even listen to Beethoven.

In these studies, the key variable that seems to distinguish Jewish people who are OK with Germans and Germany from those who are not is to what extent they associate all Germans with Nazism. Among the Holocaust survivors, for example, survivors who had been born in Germany and would have known German people before the war were more tolerant than those whose first, perhaps only, exposure to Germans had been in the camps.

American society where about 7 in 10 people identify as Christian generally views forgiveness as a positive virtue. Whats more, research has found there are emotional and physical benefits to letting go of grudges.

But does this mean forgiveness is always the answer? To me, its an open question.

For example, future research could explore whether forgiveness is always psychologically beneficial, or only when it aligns with the would-be forgivers religious views.

If you are observing Yom Kippur, remember that as with every topic Judaism has a wide and, well, forgiving view of what is acceptable when it comes to forgiveness.

Adam B. Cohen is a psychology professor at Arizona State University. He wrote this piece for The Conversation, where it first appeared.

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It's Yom Kippur. What is the holiday? How is it observed? | Opinion - Pennsylvania Capital-Star

Religion: Clergy strive to reconcile politically divided congregations | Journal-Courier – Jacksonville Journal-Courier

Posted By on October 8, 2022

One member of Rabbi David Wolpes diverse congregation left because Wolpe would not preach sermons criticizing Donald Trump. Scores of others left over resentment with the synagogues rules for combating COVID-19. But Wolpe remains steadfast in his resolve to avoid politics when he preaches at Sinai Temple in Los Angeles.

It is not easy to keep people comfortable with each other and as part of one community, he said. A great failing of modern American society is that people get to know each others politics before they get to know their humanity.

Wolpe whose congregation includes liberal Democrats and hundreds of conservative Iranian Americans is far from alone in facing such challenges. Though many congregations in the U.S. are relatively homogeneous, others are sharply divided. In some cases, divisions are becoming more pronounced as midterm election season heats up, leaving clergy to keep the peace while still meeting the spiritual needs of all of their members.

A Black pastor in Columbus, Ohio Bishop Timothy Clarke of the First Church of God says there are deep divides in his predominantly African American congregation of more than 2,000. He cited abortion as a particularly divisive topic in the wake of the Supreme Court ruling in June allowing states to ban the procedure.

There are good people on both sides, said Clarke, who addressed the congregations differences in a recent sermon.

I talked about the fact God loves everybody, even those you disagree with, he said.

The Rev. Paul Roberts, senior pastor of Eastminster Presbyterian Church in Pittsburgh, said his congregation like many others -- is dealing with one contentious issue after another.

The whole thing with Trump, Black Lives Matter, the pandemic really has highlighted a sense of uneasiness when youre covering all these different topics as a church, he said. It just seems there isnt anything that doesnt have tension over it.

His church has about 140 regular attendees, a politically and theologically diverse group thats about half Black and half white. He said a few people left the church over its support for the Black Lives Matter movement, but for the most part it has stayed together.

He attributes that in part to hours of patient dialogue over such issues as mask-wearing and vaccines, which some Black members were wary of because of the history of medical maltreatment of African Americans.

Rabbi Judith Siegal is asking members of her politically divided congregation in Coral Gables, Florida, to sign a code of ethics pledging to respect those with different views.

Newly displayed signs at the synagogue, Temple Judea, hammer home this message.

No matter who you vote for, your skin color, where you are from, your faith, or who you love, we will be there for one another, one sign says. Thats what a community means.

Siegal said she and her assistant rabbi, Jonathan Fisch, are often asked by members of the Reform congregation to address certain issues

Were careful about doing that in a way thats value-driven, preaching from our tradition and our Torah, she said. For example, we know that welcoming immigrants is something thats important to us as Jews -- but were never going to tell anyone how to vote.

The Rev. Sarah Wilson said her congregation at St. Barnabas Lutheran Church in Cary, Illinois, includes Republican business leaders and liberal nurses and teachers. There are partisan differences, as well as conflicting views on abortion, but she aspires to keep political debate out of the church and avoid partisan rhetoric of her own.

Politics are very important to me -- I vote in every election, she said. But Im not here to tell a person how to vote or who to vote for. If people ask me, even for city council, I dont do that.

The congregation at the Cathedral of the Most Sacred Heart of Jesus and its connected Catholic school community is diverse ethnically, economically, and politically, said the Rev. David Boettner, rector of the cathedral and vicar general of the Diocese of Knoxville, Tennessee.

Mass is celebrated in five languages, and parishioners and student families speak more than a dozen at home; some are financially well off while others struggle to get by, he said.

Weve definitely got folks that belong to the Democratic Party and folks that belong to the Republican Party, and folks that probably dont belong to either, Boettner said.

Political issues crop up in conversations at church, but Boettner suspects members are less likely to share polarizing views with him because he is their priest. They share more freely on social media, and he has noticed an increase in political posts as the midterm elections approach. Abortion and religious liberty, including the recent Supreme Court rulings, are prominent, he said.

Boettner said he strives for consistency in preaching about the Catholic teachings on moral, social and economic justice issues, while steering clear of endorsing specific policies. Prayers are offered for all leaders, not just those from a particular party.

The church is not partisan, Boettner said. The Catholic Church is probably a great example of a church that offends both Democrats and Republicans alike.

In Bluefield, West Virginia, the Rev. Frederick Brown said he has sought the middle of the road during nearly three decades as pastor of a diverse but collegial congregation at Faith Center Church.

Staying in the middle of the road means God thinks its all important, he said. When you vote, you can vote your convictions -- but dont attack anyone elses convictions because theyre different from yours.

At Sinai Temple, Rabbi Wolpe strives to encourage mutual respect within his congregation. He cites the mens book club as a positive example: In a recent initiative, it alternated reading a book by a left-of-center author, then a book by a conservative.

Yet Wolpe, 64, says political divisions have become deeply entrenched.

When I was born, people objected to their children marrying someone from another race but didnt object to marrying someone from a different political party, he said. Now its the reverse.

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Religion: Clergy strive to reconcile politically divided congregations | Journal-Courier - Jacksonville Journal-Courier

Eastern Michigan University to host "The U.S. and the Holocaust" documentary webinar – Oct. 13 – EMU Today

Posted By on October 6, 2022

YPSILANTI Eastern Michigan University faculty experts will convene to discuss the The U.S. and the Holocaust documentary at 7 p.m. on Thursday, Oct. 13, via a webinar on Zoom.

The documentary written by American Filmmaker Ken Burns outlines why leaders in the United States did not intervene more heavily in one of the greatest humanitarian crises of the twentieth century. EMU faculty experts in history, Jewish studies, literature, and philosophy will offer their insights into the documentary from their respective disciplines and discuss the significance of the film with students and the EMU community.

The panelist will discuss relevant studies in the following disciplines as it relates to the documentary at the following times:

7 p.m. - Introductions: James Egge, associate dean and professor of History, College of Arts & Sciences and Mary-Elizabeth Murphy, associate professor and chair of history

7:05 p.m. - U.S. Anti-Semitism and Jewish Immigration History: Ashley Johnson Bavery, associate professor of history

7:15 p.m. - Anti-Semitism and the American Literary Community: John Staunton, professor of literature

7:25 p.m. - Holocaust Raging in Europe: Jesse Kauffman, professor of history

7:35 p.m. - The Holocaust & Jewish Thought: Robert Erlewine, director of the Center for Jewish Studies and professor of religious studies

7:45 p.m. - Philosophical Perspectives on Immigration Policy: Peter Higgins, department head, history and philosophy and professor of philosophy

7:55-8:30 - Q&A: This session is moderated by Jim Egge and Mary-Elizabeth Murphy. Students are encouraged to submit questions via the chat function within Zoom.

To register for this free event, visit the U.S. and the Holocaust webpage.

About Eastern Michigan UniversityFounded in 1849, Eastern is the second oldest public university in Michigan. It currently serves more than 15,000 students pursuing undergraduate, graduate, specialist, doctoral and certificate degrees in the arts, sciences and professions. In all, more than 300 majors, minors and concentrations are delivered through the University's Colleges of Arts and Sciences; Business; Education; Engineering and Technology; Health and Human Services; and its graduate school. National publications regularly recognize EMU for its excellence, diversity, and commitment to applied education. For more information about Eastern Michigan University, visit the University's website. To stay up to date on University news, activities and announcements, visit EMU Today.

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Eastern Michigan University to host "The U.S. and the Holocaust" documentary webinar - Oct. 13 - EMU Today

S&T professor to give a talk on liberation of concentration camps – Missouri S&T News and Research

Posted By on October 6, 2022

Dr. John McManus, Curators Distinguished Professor of history at Missouri S&T, will give a talk as part of the event series associated with the Americans and the Holocaust exhibit. The talk will begin at 6 p.m. on Wednesday, Oct. 12, on the second floor of the Curtis Laws Wilson Library.

In Hell Before Their Very Eyes: The Experiences of American Soldiers who Liberated or Witnessed Concentration Camps, April 1945 McManus will discuss the realities of the liberation of Ohrdruf, Buchenwald, and Dachau. The talk draws on the archival sources and firsthand accounts that provided the foundation for his 2015 book, Hell Before Their Very Eyes: American Soldiers Liberate Concentration Camps in Germany, April 1945.

McManus is one of the nations leading military historians and the author of 14 non-fiction books about American military history. He hosts the World War II history podcast Someone Talked! and is in frequent demand as a speaker and expert commentator on 20th and 21st century American war, having appeared on C-Span, the Military Channel, the Discovery Channel, the Smithsonian Network, History and PBS.

For more information on the lecture or related events, parent and teacher resources and recommended reading and viewing, please visit libguides.mst.edu/holocaustexhibit/events.

Americans and the Holocaust: A Traveling Exhibition for Libraries is an educational initiative of the United States Holocaust Memorial Museum and the American Library Association. Missouri S&Ts library is one of 50 libraries nationwide selected to host the exhibit.

Americans and the Holocaust was made possible by the generous support of lead sponsor Jeannie and Jonathan Lavine. Additional major funding was provided by the Bildners Joan and Allen zl, Elisa Spungen and Rob, Nancy and Jim; and Jane and Daniel Och. The museums exhibitions are also supported by the Lester Robbins and Sheila Johnson Robbins Traveling and Special Exhibitions Fund, established in 1990.

About the Curtis Laws Wilson Library

The Curtis Laws Wilson Library is located on Missouri S&Ts campus at 400 W. 14th Street in Rolla. Dedicated in 1968, the library is named in honor of the dean of the university (then named the Missouri School of Mines) from 1941-1963. Learn more about the library at library.mst.edu.

About the United States Holocaust Memorial Museum

A living memorial to the Holocaust, the United States Holocaust Memorial Museum inspires leaders and citizens worldwide to confront hatred, prevent genocide, and promote human dignity. The Museums far-reaching educational programs and global impact are made possible by generous donors. For more information, visit ushmm.org.

About the American Library Association

The American Library Association (ALA) is the foremost national organization providing resources to inspire library and information professionals to transform their communities through essential programs and services. For more than 140 years, the ALA has been the trusted voice for academic, public, school, government and special libraries, advocating for the profession and the librarys role in enhancing learning and ensuring access to information for all. For more information, visit ala.org.

About Missouri University of Science and Technology

Missouri University of Science and Technology (Missouri S&T) is a STEM-focused research university of approximately 7,000 students. Part of the four-campus University of Missouri System and located in Rolla, Missouri, Missouri S&T offers 101 degrees in 40 areas of study and is among the nations top 10 universities for return on investment, according to Business Insider. S&T also is home to the Kummer Institute, made possible by a $300 million gift from Fred and June Kummer. For more information about Missouri S&T, visit http://www.mst.edu.

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S&T professor to give a talk on liberation of concentration camps - Missouri S&T News and Research

The shortcomings of German remembrance culture render it toothless in the face of Russian aggression against Ukraine – RKK ICDS

Posted By on October 6, 2022

The reaction of German society to Russias unprovoked, illegal and brutal war of aggression against Ukraine reveals a culture which it likes to boast internationally as a champion of remembrance, but which in its basic understanding is based on false assumptions and remains ineffective in the face of true aggression and fascist invaders.

OnMay 8, 1985, the then President of the Federal Republic of Germany Richard von Weizscker declared a new perspective on the events of the Second World War and the Holocaust. It institutionalized on the highest level that May 8, 1945, represents the liberation of Germany from the Nazi regime and terror, thus relegating the historical reality of a German defeat to the background. It is here that Germans consciously made themselves common with the victims of the Second World War and especially the Holocaust, first and foremost the Jewish victims.

German-Jewish PhilosopherMax Czollek arguesthat the horrors and human abysses of Auschwitz, through this understanding of the events of the Second World War and the Holocaust, are romantically transfigured and presented in a distorted way as a jointly suffered chapter of German history. The Jewish victims of the Shoah become a figure of identification for the descendants of the perpetrators and thus enable a detachment from historical responsibility, which in German understanding is all too often equated with guilt. A guilt that, according to astudy from 2018, 77 percent of German respondents dont feel.

As a result, the dignitaries of German institutions and large sections of society perform a theater of memory, asdescribed by sociologist Y. Michal Bodemannin 1996, in a rehearsed interaction between German society and a Jewish minority. The only function intended for the Jewish participants is to nod off the redemption of the Germans from their guilt. This performative commemoration offers space for only a specific representation of Jewish life and can never represent the actual diversity and range of Jewish life in Germany.

This theater of remembrance has no place for anger and violent resistance to fascism and extermination by Nazis, but only for performative mourning and shared suffering. It is no wonder that in the German culture of remembrance, non-violent German heroes like theScholl siblingsare held up as the ideal of anti-fascist resistance, rather then, for example, the Jewishfighting organization ZOBthat organized and fought the Warsaw Ghetto Uprising from April 19 to May 16, 1943.

In a Germany where people identify with the victims of the Shoah, German colonial history has hardly been dealt with in relation to Central and Eastern Europe and shows its traces even today in the discussion about arms deliveries for Ukrainian soldiers who lay down their lives in the fight against genocidal aggressors.

The dimensions of the destruction of Central and Eastern European life of the German war of extermination in its fight for Lebensraum is still insufficiently present in German society, the term Holocaust by bulletsnot relevantly known. Instead of developing a deeper understanding of the complex history of Ukraine and its relationship to Germany or learning more about the Holocaust on the territory of Ukraine and that the Nazi authorities treated the country as a colony to be exploited and eradicated, the discussion is dominated by platitudes, stereotypes and the regurgitation of Russian propaganda,Marcel Krueger writes.

In a2018 study, 69 percent of respondents in Germany claimed that their ancestors were not among the perpetrators of the Second World War, while 18 percent claimed their ancestors even helped potential victims of the Second World War and the Holocaust.

The real number of the latter lies somewhere around 0.3 percent. This reveals a distorted image, in which German soldiers of the Wehrmacht, after all the great-grandparents and grandparents of a large swathe of todays German society, are always admitted having been under duress and to only have followed orders in the understanding of many.

Simultaneously various partisan fighters are viewed all the more suspiciously. This has not only been the case since discussions about the inheritance of Stepan Bandera and the OUN (largely unknown in Germany until February 2022)flared upsurrounding the debate around German arms deliveries but has long been an ugly aspect of German memory theater.

In its 2013historical-revisionist TV dramaGeneration War, the German Public broadcaster ZDF portrayed the Polish Home Army as a gang of anti-Semitic libertines and was subsequently successfully sued by a veteran of that very same Home Army. Even today, Poland, which suffered more than six million lives lost in the German war of extermination, regularly has to defend itself against accusations of aiding and abetting the Holocaust, since many of the German extermination camps were located on Polish soil.

In their uninformedness about German crimes in Central and Eastern Europe, people in Germany today are quick to find past accomplices in the extermination of Jewish life within the local populations, perhaps to escape sole blame to some extent.

Until the late 90s, wide parts of the population still believed in thelong-held mythof a clean Wehrmacht that, in contrast to the consciously acting, ultimately evil SS, in its war of extermination against the Soviet Union and the people in Central and Eastern Europe consisted largely of conscripted, unwilling young men who all had no choice in committing crimes against humanity and were only following orders.

This misrepresentation was coupled with the collective trauma of those returning home from the battlefields of Central- and Eastern Europe and Soviet captivity. In Germanys collective post-war memory, the defeat at the hands of the Soviet Union and the heinous battle of Stalingrad are etched andsynonymous with the senselessnessand brutality of war.

But today the wrong lessons are being drawn from these experiences. The ghost of Stalingrad haunts German conscience to this day and means that many consider it impossible for Ukraine to win a war against Russia after all, ones own ancestors did not manage it.

The fight of the Ukrainians is in an absurd twist declared a senseless fight because according to the own experience, any fighting is wrong and senseless. A German society that hides behind the claim that they too had to be liberated from the Nazis, seemingly has a problem with the reality of a people in a democratic state fighting their just struggle for liberation from an oppressive, authoritarian occupant and thus achieving what their own ancestors failed to do.

The explicit promise of never again has become never again war, and in doing so one blatantly ignores the factuality of the brutality of Russias genocidal war of aggression against its innocent neighbor. The fact that never again must a war go out from German soil, does not mean that the people of Ukraine should be left defenseless to their fate. If one took seriously the responsibility that follows from the horrors of Babi Yar; if one really cared about the lives of the Holocaust survivors still living in Ukraine today, one would support Ukraine in its armed struggle against the aggressor. A rethinking is needed in the German culture of remembrance and actual actions to protect lives in Ukraine must follow from this.

Death is a master from Germany, asPaul Celan wrote, is not an attestation of expertise to guide us to disregard the demands of our partners in Central and Eastern Europe. It is a reminder that we have a collective responsibility that we in Germany must live up to.

Views expressed in ICDS publications are those of the author(s). This article was first published on news.err.ee.

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The shortcomings of German remembrance culture render it toothless in the face of Russian aggression against Ukraine - RKK ICDS

Fantastic Fest Review: ‘Blood Relatives’ Is an Imperfect but Charming Debut – We Got This Covered

Posted By on October 6, 2022

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Review of: Blood Relatives

Reviewed by: Alejandra Martinez

On October 4, 2022

Last modified:October 6, 2022

Vampire stories can tell us a lot about the world around us, what it means to open up, and what it means to be human. Blood Relatives, the debut feature from Noah Segan, a Rian Johnson mainstay, does this through the story of a vampire father-daughter duo and their road trip towards a new life together. Its a sweet, sometimes slightly overwritten comedy about building a family and growing up that comes together well enough.

Vampire stories can tell us a lot about the world around us, what it means to open up, and what it means to be human. Blood Relatives, the debut feature from Noah Segan, a Rian Johnson mainstay, does this through the story of a vampire father-daughter duo and their road trip towards a new life together. Its a sweet, sometimes slightly overwritten comedy about building a family and growing up that comes together well enough.

Francis (Segan) is a vampire who has spent a long time on his own and likes it that way. Living the drifter lifestyle suits him, as he roams from town to town, avoiding deep connections and finding meals when he can. This all changes after his long-lost daughter, Jane (Victoria Moroles, wonderful), shows up at his latest motel stay and demands to be taken in. After the death of her mother, she has nowhere else to go (save for some random relatives in Nebraska), and she wants to know more about the man that walked into her mothers bar all those years ago and never returned.

What follows is a sweet, sometimes funny story wherein Francis and Jane must learn to open up to each other, build a life together, and work together to put down roots (for at least a little while). There were many high points in Relatives, mainly in the sincerity and humor of the whole endeavor. Segan is charming and watchable as Francis, and Moroles offers some nice deadpan foil material as Jane, whos always ready to call her father out on his self-serious, distant schtick. Whats also wonderful is the specificity of the tale, namely that Segans vampire is Jewish. Its a nice, unique spin on the genre and one that adds a lot of narrative texture and resonance to the story. Being immortal is even more complicated after surviving the Shoah, and reasonably so. How do you pick up the pieces and continue forever after something as traumatic as that? Its an interesting and rich angle to take in the subgenre. However, Relatives is not without its problems.

There are moments where the humor doesnt entirely land and uneven writing that hinder the movie. For every over-explanation of Francis and Janes lives and thought processes, there are characters that I wanted to know more about. Specifically, Sylvie comes to mind. Shes a character played by C.L. Simpson, who appears to be a long-time friend of Francis, offers good advice and a rare thing for Francis in this film long-term friendship. Getting some more insight into their relationship (which is only lightly hinted at), would have been wonderful. Another distraction was a sequence that was clearly day-for-night, and unconvincingly so (especially when we see actual nighttime sequences throughout the film). But these are small criticisms in the greater scheme of the movie.

Blood Relatives may not be a perfect vampire family road trip movie, but its one that goes for it with heart and humor in tow. Its a promising debut for Segan, and Ill be looking forward to whats coming next.

Vampire stories can tell us a lot about the world around us, what it means to open up, and what it means to be human. Blood Relatives, the debut feature from Noah Segan, a Rian Johnson mainstay, does this through the story of a vampire father-daughter duo and their road trip towards a new life together. Its a sweet, sometimes slightly overwritten comedy about building a family and growing up that comes together well enough.

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Fantastic Fest Review: 'Blood Relatives' Is an Imperfect but Charming Debut - We Got This Covered

Zionism During the Holocaust: The Weaponization of Memory in the Service of State and Nation – Book Review – Palestine Chronicle

Posted By on October 6, 2022

Zionism During the Holocaust: The Weaponization of Memory in the Service of State and Nation by Tony Greenstein. (Photo: Book cover)

By Jim Miles

(Zionism During the Holocaust: The Weaponization of Memory in the Service of State and Nation. Tony Greenstein. 2022.)

The current Israeli government promotes the idea that it speaks for the Jewish people of the world. It equates any criticism of Israel and any criticism of Zionism as being antisemitic the two being fully conflated in the eyes of ardent nationalist Jews.

Tony Greensteins new book Zionism During the Holocaust examines a critical period in the development of the Israeli national narrative and exposes the history behind the development of Zionism and specifically the role Zionism played in the Holocaust in World War II.

To be clear, Greenstein in no way denies the Holocaust and provides much information detailing how many Jews were sent to the various concentration/extermination camps from the areas occupied or allied to Wehrmacht Germany. The book is highly detailed, well referenced, and written in what I call encyclopedic style: it is not an anecdotal history but is packed full of information taken from numerous sources most of them Jewish detailing the names, dates, and numbers so critical to the Holocaust history.

It is bound to bring up accusations of antisemitism against the author, already considerably well experienced with those accusations, but it also highlights one of the main points summarized in the book: Israel needs to motivate antisemitism globally in order to distract as much of the world as possible from its military violence and validate the settler colonialism of Palestine and the labeling of Arabs as the evil other.

While there is a huge amount of information presented in the book, it can be summarized fairly succinctly.

The main idea, as per the books title, is an examination of Zionism during the Holocaust. At a time when Zionism was still not accepted by the majority of Jews, the numerous quotations cited from the beginning of Zionism under the leadership of Theodor Herzl up to those of David Ben Gurion, among others, during the various pre-war Palestinian settlement projects and during the war itself lead to one idea. That underlying idea is that the nation, the proposed state of Israel, took precedence over the life of any individual Jewish person.

How that reads in this work is within the role of the Judenrate and how it managed the various ghettos and transportation orders delivered to them by the Germans. The Jewish leaders of the ghettos and other German-occupied/allied areas were more concerned about trying to save the lives of valuable Jews those that were established, wealthy, and pro-Zionist in part by making deals with the Germans that traded the lives of the top echelons of Jews for the lives of the masses to be exterminated.

That is a harsh criticism, sure to be denied by Israel, but it is an idea supported in other works examining the role of Zionism during the Holocaust. After the war, the Holocaust survivors were criticized for their passive attitude which led them to the death camps. Not until after the Eichman trial did Israel start using the Holocaust in a revised format not as something supported by the extreme nationalism of the Zionists, but as the signal to validate why Israel must exist today.

Other issues are covered as well as the actual processes of extermination. Zionism in its origins was not accepted by the vast majority of Jews, but the idea of a return to Jerusalem was strongly advocated by various Christian churches. The Zionists argued that emigres should only be allowed to go to Palestine from Germany.

Britain, the Commonwealth, and the US had quotas against Jewish immigration and supported indirectly the Zionist wish to have all immigrants settle in Palestine. The Israeli treatment of Palestinians today is ignored and the Holocaust is used to reinforce Zionisms tribal racism as per Gideon Levys comment I have yet to hear a single teenager come back from Auschwitz and say that we mustnt abuse others the way we were abused.Gaza is permitted because of Auschwitz.

Zionism During the Holocaust is a solidly referenced book. It is certainly to bring up cries about antisemitism partly to deny the Holocaust references and partly to reinforce the required antisemitism needed by Israel for self validation. However, along with that attention to the subject, more and more people will be able to find a strong resource for information on the critical role of the Holocaust within the Israeli narrative.

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Zionism During the Holocaust: The Weaponization of Memory in the Service of State and Nation - Book Review - Palestine Chronicle

What is a Zionist? Liz Truss calls herself a ‘huge Zionist’ as she pledges support to Israel – The Scotsman

Posted By on October 6, 2022

In remarks to the audience at the Conservative Friends of Israel event on Monday, October 3, Liz Truss said she is a huge Zionist and a supporter of Israel who fully intended to take the UK-Israel relationship from strength to strength.

But what is a Zionist, why is the term controversial to some people, and what did Liz Truss say about Israel?

What is a Zionist?

Zionism, broadly, refers to the movement to form an independent Jewish state in the Middle East within the historical boundaries of Israel, thereby supporting a modern state of Israel.

The name is derived from the word Zion, a Hebrew term referring to a hill near the city of Jerusalem.

The Jewish Virtual Library reports that Israel is called the Holy Land because it is there where God promised Abraham that he and his descendants would inherit the land of Israel as an eternal possession.

Who was the founder of Zionism?

Although the Zionist movements fundamental philosophies date back several centuries, so-called modern Zionism started in the late 19th century.

It was at this time that the Jewish people were facing renewed antisemitism.

Theodor Herzl, a Jewish journalist and political activist from Austria, is credited as the founder of modern Zionism as he established the political organisation in 1897, according to IsraelEd.Org.

Herzl believed that the Jewish people would not survive if they did not have a nation to call their own.

Why is the term Zionist controversial?

The term Zionist carries a stigma for some, with the Anne Frank House organisation even reporting that it is often used as a swearword or as a negative label.

One reason is the fact that a Zionist strives for the pursuit of an independent Jewish state i.e., Israel, and in recent times the country has faced widespread criticism due to its ongoing conflict with Palestine.

However, as the Pew Research Centre points out, Jewish people may have widely differing views on Israel, and some are in favour of a Palestinian state alongside Israel as a means of resolving todays conflict.

What did Liz Truss say about Israel?

After the president of the Board of Deputies urged the UK government to move its embassy in Israel to Jerusalem (rather than Tel Aviv where it currently exists), Liz Truss responded at the Conservative Friends of Israel event in Birmingham.

She said: There is just one capital to the UK, and that is London. There is just one capital to Israel, Jerusalem.

For the last two thousand years, its been Jerusalem, always our spiritual home. We cant ignore the historic truth.

The Tory Leader also argued in favour of the US decision to move their embassy into Jerusalem and praised this as it promoted peace.

Furthermore, addressing the reports of conflict between Israel and Iran, the British PM said: Believe me, the UK will never allow - together with our allies - Iran to get a nuclear weapon.

In this world - where we are facing threats from authoritarian regimes who dont believe in freedom and democracy - two free democracies, the UK and Israel, need to stand shoulder to shoulder and we will be even closer in the future.

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What is a Zionist? Liz Truss calls herself a 'huge Zionist' as she pledges support to Israel - The Scotsman

The Belated Birth of a Jew – Jewish Exponent

Posted By on October 6, 2022

Jerold S. Auerbach

By Jerold S. Auerbach

If I was planning my farewell visit to Israel, where would I go and why? Since 1972, many visits and two year-long stays have provided ample opportunities to select my favorite places. My choices, I realized, were determined by the Jew I was not.

I grew up, as did everyone I knew, with grandparents who were immigrants from Eastern Europe and parents who were assimilated Jews with little expression of their Jewish identity. Baseball games were far more alluring to me than Shabbat candlelighting or synagogue services, which were never part of my boyhood. Only Chanukah penetrated my Jewish indifference, largely because I enjoyed the nightly flickering candle-lights and the gifts I received from my parents. I intuited that my bar mitzvah would mark my exit from Judaism. So it did.

Nothing changed until I was in my mid-30s, when I crossed paths with a former colleague who had just returned from a trip to Israel for disaffected Jewish academics. I instantly knew that I qualified for such a trip, and I made my first visit to Israel in 1973.

Unexpectedly fascinated, and eager for more time for exploration and discovery, I applied for and received a Fulbright professorship at Tel Aviv University. I commuted weekly from Jerusalem, my newly chosen home away from home.

During the decades that followed, many visits to Israel and another year in Jerusalem transformed my life. My years as an assimilated Jew faded away as my time in Israel increased. But not everywhere in Israel. The noisy bustle of Tel Aviv had little appeal. But Jerusalem, especially the ultra-Orthodox neighborhoods of Mea Shearim and Shaarei Hesed, were another story. I was fascinated by the Jews who were least like me. They lived in self-enclosed communities, seemingly oblivious to the world beyond their borders.

In the Jewish Quarter of the Old City, I was immediately drawn to the Western Wall. Whether outside on the plaza or inside the chamber, I watched and listened as Jews prayed at the site of the ancient Jewish Temples, as they had millennia before the appearance of conquering Muslims who replaced the Temples with the Dome of the Rock. Although I occasionally followed the practice of wedging a note between the stones, I remained an observer, not a participant.

Inside the high-ceilinged chamber, the echoing sound of prayer was inspirational and soothing. I was intrigued by elderly bearded men who leaned against the Wall as they prayed silently and by young Orthodox boys whose teachers led them in circles of joyful song. So had religious observance passed from generation to generation.

Long before Jerusalem became a Jewish holy site and capital city, Hebron less than 20 miles south was embedded in Jewish history. There, according to the biblical narrative, Abraham purchased a burial cave, the first Jewish-owned site in the Promised Land, for Sarah. The Jewish patriarchs and matriarchs who followed were entombed there and King David ruled from Hebron before relocating his throne to Jerusalem.

I caught a glimpse of Hebron during my first visit to Israel. As we passed the towering Machpelah burial site, my interest was sparked. I was eager to return and learn more about the place of Hebron in Jewish history and the Israelis who had been determined to restore the Jewish community that was decimated during Arab riots in 1929.

Over time, as my fascination with Hebron deepened, I met with the leaders of the return of Jews following the Six-Day War. They taught me about Hebron history and the obstacles they confronted: Hostile, at times murderous Arabs; an Israeli government that had little interest in supporting their effort; and Israelis on the left who yearned for peace now and blamed settlers for obstructing it. As a historian and a Jew, I was captivated.

So it was that my years of indifference toward and distance from Judaism and the Jewish state were finally erased by my time in the ancient holy cities of Jerusalem and Hebron. There, I finally discovered my Jewish self.

Jerold S. Auerbach is the author of 12 books including Hebron Jews: Memory and Conflict in the Land of Israel.

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The Belated Birth of a Jew - Jewish Exponent


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