Jewish American Heritage Month

Posted By admin on November 30, 2021

Vivian Silver helped create Women Wage Peace, a grassroots movement advocating for a mutually ... [+] binding non-violent agreement between Israelis and Palestinians.

This story is part of a series called Israeli, Palestinian Women: The Only Way Forward Is Together. The series highlights Israeli and Palestinian women about their connection to Israel/Palestine, and how they are working to improve relations, and promote equality and coexistence between both groups of people. See the links at the bottom of this article for each article of the series.

In 2009, Vivian Silver went hiking through fields near her home in Israel. Suddenly, the booming sounds of a warplane permeated through the air, and the next thing she knew, a bomb was falling.

And then, a second bomb fell; and then a third.

"I thought, oh my God, I guess, a war just started, and I've got to get out of here," Silver said.

Silver felt an unshakeable fear and darted towards her home that was several miles away; on the way, sirens could be heard in the distance alerting Israelis to take cover, and her cell phone was blaring with the same alarm.

"I was half an hour away from any place safe," Silver said. "So, what could I do other than run back?"

Situations like this have been Silver's reality for the last three decades since she moved into her home on a kibbutz that's less than three miles from the Israel/Gaza border. (A kibbutz is a communal settlement in Israel, typically a farm.)

Silver has lived through constant attacks and experienced four wars between Israel and Hamas, the Palestinian group that runs Gaza and that the United States classifies as a terrorist organization. But despite her own trauma, Silver, now 72, has spent the last four decades working to end the Israeli/Palestinian conflict while advocating for co-existence and harmony between the two groups.

Living Next To Gaza

For years, Silver was the director of the Arab Jewish Center For Empowerment, Equality, and Cooperation, an organization operating cross-border projects between Israel, Gaza, and the West Bank. She collaborated with peace-minded groups in the Palestinian-run areas and even brought her children on occasion to visit.

But then the second intifada began, or the Palestinian uprising against the Israeli occupation, and it turned violent and deadly. Then, Hamas overtook Gaza in 2007, stopping all communication and interaction between Palestinians in Gaza and Israelis.

Silver would never be able to step foot inside Gaza again. Instead, she would now be in the direct line of fire of Hamas' rockets and aggression.

"In 2009, the [Israeli] government only built shelters for communities that were four kilometers from the border. The community I live in is four and a half kilometers from the border, so we didn't have shelters then," Silver explained. "Now we do, so psychologically we feel better, and we feel safer, and in fact, we are safer, we're a lot safer than the people in Gaza."

"But, you know my neighbors further east to me are seven kilometers from the border, and they're attacked just as much as we are, but they don't have shelters, so it's just a mess."

All the wars Silver lived through have been horrific, but she says the 2014 Gaza war was particularly ruthless. It began when Hamas and Palestinian militants fired rockets into Israeli cities for ten days straight. The Israeli military responded with an aerial bombardment that resulted in a 50 day bloody and deadly conflict.

"It's living under the horror of what the wars have brought the endless killing and maiming and psychological maiming of adults and children, and destruction on both sides," she said. "And what has changed? What has war brought us? And that's the feeling of futility war is not the answer."

Women Wage Peace

After the 2014 conflict finally ended, Silver and other Israeli women came together with the hope of creating lasting change. They started a grassroots movement and an organization called Women Wage Peace.

Women Wage Peace includes Jewish and Arab Israeli women who find themselves on all sides of the political and religious spectrum. They don't advocate for a specific solution but instead for a mutually binding non-violent agreement between Israelis and Palestinians with women at the forefront in all aspects of the negotiation.

The movement has expanded and now includes 40,000 women located in 95 different areas around Israel. Every Monday, they protest at the Knesset (Israeli government), wearing white and turquoise so government officials can identify them easily. They host peace building webinars, protests, and marches around the country and conduct peace building activities. Women Wage Peace focuses on being in the public eye

"The paradigm that we've been living under for all these years is that only war will bring us peace, and that has been proven false time and time again," Silver said. "We can't put up with this anymore. We can't be sacrificing our families for no purpose because there is no purpose to this."

"I hope that both sides realize that nothing will come out of war, other than continued destruction. And that if our leaders care about their people, then they're going to have to change the paradigm."

"We made peace with Jordan, and we made peace with Egypt when Israelis didn't think it would happen. And the same thing can happen with Palestine. And that's what I expect, and that's what I'm working for. That's what I'm putting my life on the line for."

The next project for the movement is a cross-border project with Palestinian women in the West Bank and Gaza; they hope this project is the catalyst for change, and encourages both Israeli and Palestinian leaders to come to a summit and reach an agreement.

"We are working top-down and bottom-up. If enough people on the ground are pressing the government, believing that it's possible, the government will have no choice but to listen to the people, Silver said.

"But we need the masses on our side, and we need to stop demonizing our enemies; we need to humanize them."

2021 Gaza War

Silver says over the years leading up to today, the Israeli/Palestinian conflict has only grown worse.

The 2021 Gaza war left 243 Palestinians dead, including 100 women and children, and 12 Israelis, including two children. Aside from the deaths, thousands were injured. And in Israel, clashes and violence broke out between Jews and Israeli Arabs in mixed cities.

After the war, both sides claimed "victory."

"Hamas can brag about winning this last war, but their people are in horrific shape right now," Silver said. "They don't eat; they have no electricity, they have no clean water, they don't have sewage, their situation is a disaster a humanitarian disaster."

"And as much as I would like to take responsibility for that, there is a context of this war. And, and it's not the simple equation of the oppressed and the oppressors."

"It's not a question of balance, you know, because we have fewer people who were killed or maimed, and they have so many more. The issue is, when are we going to come to our senses and stop this? When are we going to privilege life over land?"

Whenever there is an escalation between Israel and Hamas, Silver said Women Wage Peace's work is impacted; but they don't have the luxury of sinking into despair.

"What can I tell you? It's a struggle," she said. "I mean for those of us who have dedicated our lives to living here or were born here, and this is home and have no intention of leaving, we feel an obligation to make this place a better place to live for everybody."

A Child, A Pail, and Uncomplicating Complicated Tensions

Silver reminisced about when her children were toddlers and when she worked as a construction project manager on her kibbutz. At the time, Palestinian laborers would travel from the West Bank, a Palestinian territory, to the kibbutz to work for her, and her children got to know some of them. One man, in particular, named Nassar, became a friend of the family. But after the second intifada, the Palestinian laborers were forbidden from crossing into Israel.

"My son noticed that one of the workers wasn't here, and he said, 'Where is Nassar?' And I said, 'Nassar doesn't have a permit to come over now.' And he said, 'Why not?' I said, 'Well, there's been a big conflict between the Palestinians in Gaza and Palestinians in general, and the Israelis,' and he says, 'Well, what's it over?'" Silver said.

"I said, 'The conflict is over land.' So he goes, looks for a pail, and fills it up with earth, and in Hebrew, land, and earth are the same word. And he says, 'Here, give it to Nassar so he can come back.'"

"And I thought, you know, it can be as simple as thatout of the mouths of babes. Why do we make it so much more complicated than it has to be?"

Previous articles:

Israeli And Palestinian Women: The Only Way Forward Is Together

Lama Abuarquob, Palestinian Activist, On Israel/Palestine: Hope Land Will Be For Everybody

Ashager Araro, Israeli Activist, On Israel/Palestine: The Best Way For Us To Move Forward Is To Listen To Each Other

Arab Israeli Educator On Israel/Palestine: We Must Invest In Our Community Inside Israel

Her Son Was Killed By A Palestinian Sniper. Now, This Israeli Activist Works For Change In Israel/Palestine.

Shes Suffered Under The Israeli Occupation. But Rana Salman, A Palestinian Activist, Fights For A Better Future For Both Palestinians And Israelis.

Her Grandparents Helped Pioneer The State Of Israel. Now, Tami Hay-Sagiv Is Working To Create A Better Future For Israelis And Palestinians.

Her Six-Month-Old Son Died Because Of Israeli Soldiers. Why This Palestinian Mother Chose Peace Over Revenge.

How Israel Shaped Ruth Mayer And Her Hope For Her Homelands Future

Life In Gaza: A Syrian Womans Experiences With Hamas And Her Work To Improve Israeli/Palestinian Relations

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Living On The Border Of Gaza And Israel: How An Israeli Woman Fights For Peace - Forbes

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Posted By admin on November 30, 2021

After a short hibernation, there can be no better way for Tone on Tuesday to return than to commemorate the life and work of architect Philip Abram. Like so many in a small practice his work was exemplary but largely unknown. But like so few he found a way to bind those myriad small practices together for the better.

Philip (one L) was born in Amsterdam in 1946 to Phillip (two Ls) and Selien, Holocaust survivors whose first spouses had been murdered in the Shoah. He had said that his love of architecture was inspired by growing up in Amsterdam Zuid, a modern district masterplanned by H P Berlage in the early 20th C. We imagine he was in social apartments designed by Michel de Klerk, a noted Jewish architect.

The Abrams emigrated to Australia in 1954 and settled in Maroubra. Phil took an instant liking to the sea: an avid surfer hitting the waves before and after school, where he learnt English, whilst dodging the racist name-calling of the times. Selien found work as a seamstress; Phillip worked for General Motors before starting his own cabinet making business.

The only member of his family to attend university, Phil studied and graduated in architecture at UNSW. He traveled to Europe, worked briefly on the Barbican, but returned to Sydney when his father was ill, taking over his joinery shop. Phil married Freda, a designer, and belatedly started professional life in his early thirties. For the next 40 years he mostly practiced with only one assistant, and for over half that time it was the dedicated and highly talented Anna Bowen-James.

He designed and had built over 150 projects, mostly homes, alts and adds and some small shops and bars in eastern Sydney. He worked from the homes he designed, first in Randwick, then Double Bay, and finally Paddington. The designs were neo-vernacular: balconies, verandas and traditional roof forms over delightful spaces. He was dedicated to the craft of building. He practiced as thousands of architects do in small practices.

Phil was creative curious, naturally gregarious, and deeply interested in education and development. But how do you address those ideas with only two or three people in a small practice? Phils way was to unite those disparate small practices through a network: Sydney East Architects, or SEA.

Local architecture networks grew from an idea forged by former UTS lecturer in architecture, Frank Lowe. An early adopter of IT, he started the HDAA (Housing Designers Association of Australia) as a chat room where members could ask or answer questions. The HDAA spawned many networks in Sydney, IWAN (Inner West Architects Network), SPUN (Small Practices Upper North, ANSR (Architects Network Southern Region, EmAGN (Emerging Architects and Graduates Network) and many more.

Architects in small practices are isolated professionally and emotionally. Networks were a genius idea to bring small practices together to find commonality and support: every practice has a bastard client who wont pay, and a builder called Jerry. Every practice had the same struggles with local Councils, consultants and building codes. The same difficulties, questions and answers were shared.

If networks were genius, Phil Abrams was the guru operator. He helped run (and eventually chair) SEA for 20 years; growing to be the largest network with almost 700 members. SEA organised four to six CPD talks a year, originally in a Bolo, later at an RSL on the Harbour, Club Rose Bay. The excess money raised was donated to architectural charities, notably Paul Pholeros Health Habitat.

The joy of coming together, always with his love of food and drink to be shared, SEA-siders gathered for more than CPD, it offered continuing emotional support. Even when threats of defamation, some aimed at Phil, closed the chat line for many months, Phil re-doubled efforts to keep SEA going without the aggressiveness that has bedeviled some others. The members, of which I am one, love SEA, and we mourn Phils passing this month.

________________________________________________________________________________

Architecture is the most disparate of all professions. Data is scarce; it's been almost 10 years since the AACA (the peak body of Architects Registration Boards) published a comprehensive analysis on the makeup of the profession. Based on that, my guess is that somewhere between 75 and 80% of all architects work in a practice with five or less people, often as sole traders. Less than 2% of the 13,000 architectural businesses have 20 or more people.

The recalcitrant in this piece is the AIA (Australian Institute of Architects). By focusing on prominent practices, they advocate for expensive projects through awards and speakers programs. Despite never undertaking any worthy analysis of the profession (unlike the AACA), they know that the membership is going backwards relative to registered architects as a result of ignoring small practice.

When the AIA got into financial difficulties, they jettisoned the few initiatives they had for small practice: Architext bookshops (a social and information center) and Archicentre, (an introduction to possible clients). One AIA initiative I experienced that supported small practice was the NSW Country Division conference intimate presentations of members work. The NSW Chapter just closed its Country Division.

Networks grew completely from without the AIA. Several years ago, they invited them into the tent, only to be alarmed at the almost anarchic discussions; scared of litigation they threw them out. In a belated attempt to capture the network culture a little over a year ago the AIA instigated the Open Form, run by a community manager. It feels like your parents trying to gate crash your hip hop party. Even the BDAA (Building Designers Association of Australia) has a better network.

________________________________________________________________________________

To honor the memory of Phil Abram, and his support for small practice, Architecture & Design is starting a weekly feature next year called Under the Radar, which will showcase the work and projects of SEA architects. It will show the vast array of cleverly designed and beautifully crafted work that is almost never seen in public. It is the hidden base and beauty of our profession.

It will show the work of architects who make a project for the client, not an architects project. Architects that show up, not show off. Vale Phil Abram.

Tone Wheeler is principal architect at Environa Studio, Adjunct Professor at UNSW and is President of the Australian Architecture Association. The views expressed here are solely those of the author and are not held or endorsed by A+D, the AAA or UNSW. Tone does not read Instagram, Facebook, Twitter or Linked In. Sanity is preserved by reading and replying only to comments addressed to [emailprotected].

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Tone on Tuesday 102: In memory of Philip Abram, architect and coalescer of small practices - Architecture and Design

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Posted By admin on November 30, 2021

Which Bernanos do you cherish the most? The author of Under the Sun of Satan and The Diary of a Country Priest, an obstinate surveyor of the rugged sides of the human soul? The inveterate activist, burning Catholic, defender of a high idea of goodness and honor, who will make him commit to free France and deny, after the Shoah, his genetic anti-Semitism he who was nevertheless a admirer of douard Drumont? The visionary haunted by fear of machines, who saw in them the beginnings of an Apocalypse? Or the monk-soldier fleeing social life, father of a large and Dostoevskian family, unrepentant traveler, eternally uprooted, perpetually broke, but never on the fringes of a world for which he always hopes for light?

These thousand faces of Georges Bernanos (1888-1948) are brought together in a voluminous biography signed by the journalist and producer at France Culture Franois Angelier, who from his preface recalls that Bernanos, the humble, the honest, made a point of honor not to spread out in journals and correspondence, not to cultivate archives, to take only random care of his manuscripts and his writings, sowing them to match, preferring to dive into himself every day to extract from it a literature of intimacy and darkness rather than worrying about the good figure of its literary posterity or its laurel wreaths.

If the Bernanosian archives are thin, Georges Bernanos La Anger et la Grace is nourished above all by the authors own literature, whose commentary offers us a very sharp dive into the mind, intelligence, light and shadow of Bernanos. Author of several biographies, including the essential Paul Claudel: paths of eternity (Pygmalion, 2001) and Bloy or the fury of the just (Points, 2015) Franois Angelier dissects the work to capture man.

Visionary

Since Under the Sun of Satan (1926), which he began to write in 1920, when, he confided after the publication of the book, the lesson of war was going to be lost in an immense gaudriole, to La France contre the robots (1944), who expresses his anguish of a world populated by men accustomed, from their childhood, to wanting only what machines can give, through the Great Cemeteries under the moon (1936), text through which he breaks with the right, which supports Francoism, in the name of his spiritual ideal, the writings of Georges Bernanos enlighten and order his chaotic, inevitably confusing life course. Franois Angelier, deeply inhabited by the work of his subject, interprets the biography of Georges Bernanos with remarkable finesse through his writings.

Embellished with abundant documentation, mixing letters and articles, interviews and historical reminders, his analyzes are served by a beautiful writing, singular, generous, which gives body and flesh to the life that we read like a novel, which unfolds under this pen with cinematographic power and grabs us from the first pages, moves us, does not let go of us any more than it crushes us, despite its volume more than 600 pages. In his literary quest for Georges Bernanos, Franois Angelier unearthed forgotten texts, unknown to the general public, which further amplify the light that this biography throws on this masterful life made up of shadows and hopes, outbursts and work.

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Texts by Georges Bernanos that you have never read The National Discourse - The National Discourse

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Posted By admin on November 30, 2021

Pune-based Bhandarkar Oriental Research Institute is bringing back its popular online course on the epic Mahabharata, but this time for an Americas-centric audience.

The course is being launched on the back of the support of the Indian diaspora in North America towards the initiatives launched by Bhandarkar Institute over the last 18 months, including the online courses, the digital library, and the YouTube channel.

The Indian diaspora in North America has supported us immensely in this journey, and sometimes despite the difficult time-zone differences. This precious support has inspired us to launch an active outreach programme for the Americas, Chinmay Bhandari, coordinator of digital initiatives at the institute, said.

Nearly thousand participants have already completed this course across three previous batches, beginning in July this year. The online course introduces the epic through the exposition of the 18 Parvans (books) of the Mahabharata. It is based on the "Critical Edition", which is recognised internationally as the benchmark for the textual study of the Mahabharata.

The Critical Edition was compiled at the Bhandarkar Institute as a result of a 48-year effort undertaken from 1919 to 1966. It came after a rigorous examination of around 800 manuscripts across various eras.

Based on the Critical Edition, the course will take participants through the sequential flow of the story, besides showing how the various events are inter-connected and how the major characters evolved over time.

Keeping with the tradition of the Bhandarkar Oriental Research Institute, the course is academic in nature and not advocating any ideology or philosophy.

The course will be held between 29 November and 19 December on weekdays, Monday to Friday, from 9 pm Eastern Standard Time (6 pm Pacific Standard Time) to 10.30 pm Eastern Standard Time (7.30 pm Pacific Standard Time).

It will comprise 15 lectures of about an hour each, delivered online via the Zoom webinar platform. The sessions are pre-recorded, but will be followed by a live question-and-answer session.

The lectures will be available to the registered participants for repeat viewing for one week. Participants will also receive learning materials consisting of books (digital copies), summaries, notes, and videos. The course fee is priced at $125.

Bhandarkar Institute is a pioneering institute of orientology in India. Since its establishment in 1917, it has worked to spread the knowledge and wisdom of the East, especially India. Along the way, it has become a treasure trove of manuscripts and rare books too.

Throughout the Covid-19 pandemic, the institute came out with many short courses on topics centred around Indias rich past, such as the Vedas, Indic heritage, and Indic astronomy. Going forward, their goal is to reach out to enthusiasts from all walks of life.

Our goal is to build a diverse community that studies and celebrates the heritage of India. We are already building a robust digital ecosystem that can facilitate the learning and interaction of such a community across the globe, Bhandari said.

The Americas-centric batch for the Mahabharata course is a step in this direction.

(Write to digital@boriindia.org for more information.)

Also Read: Why Researchers At Bhandarkar Oriental Research Institute Wont Rest For The Next 100 Years

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Bhandarkar Institutes Online Course On The Mahabharata For Indian Diaspora In The Americas - Swarajya

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Posted By admin on November 30, 2021

Business News of Tuesday, 30 November 2021

Source: http://www.ghanaweb.com

George Oti Bonsu

George Oti Bonsu, the Chief Executive Officer of the Eco Furniture has put forth a proposal which he reckons could serve the bedrock for the governments job creation plans.

George Oti Bonsu believes that his plan could turn around the fortunes of the country relative to job creation.

He details in an appearance on Net2 TVs the seat program that government should extend invitations to Ghanaian entrepreneurs abroad and support them with funds and incentives to set up businesses.

Oti Boateng explains that owing to their experience and mentality, Ghanaians in the diaspora can establish a chain of companies which will cure the perennial economic issues.

The president should invite Ghanaians in the diaspora with jobs to come down. If he assures them that government will give them loans to set up companies, Ghana will change within one year. If Ghana does not develop within one year, crucify me. Its a challenge Im throwing to the president. I have seen first-hand what they can do. Find out about the success of Ghanaian entrepreneurs who returned from abroad. Their mentality is different and serious, he said.

George Oti Bonsu also appealed to the government to consult prominent Ghanaian entrepreneurs in the crafting of key policies.

Oti Bonsu observed on Net 2 TVs The Attitude program that in some cases, policy initiatives by the successive governments seem to be at variance with the reality in the business environment and that engagement with industry players would help shape such policies.

Government has not made created job avenues for people who undergo training in carpentry and other things. I keep asking this question, all the students from various schools, where would they go after graduation.

It is an opinion that businessmen would be involved in the administration of the country. It is very important. When you give money to people after school to set them up, in two or three years, the company will collapse. Government has a lot of work to do to turn around the fortunes of this country, he said.

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Businessman appeals to government to involve Ghanaians in diaspora in job creation exercise - GhanaWeb

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Posted By admin on November 30, 2021

CBCs hit show Schitts Creek aired its last episode April 2020, and fans clearly miss it. The show followed parents Johnny Rose (Eugene Levy) and his wife Moira Rose (Catherine O'Hara), who, with their grown children David (Daniel Levy) and Alexis (Annie Murphy), find themselves forced from their California mansion to Schitts Creek, a small rural town. Over six seasons, the show won scores of awards and was recognized for its deft handling of a range of identity issues, particularly LGBTQ+ relationships, socio-economic class and Canadian-ness.

The book Best Wishes, Warmest Regards: The Story of Schitts Creek by son and father duo Daniel and Eugene Levy, co-creators of the show, was recently published in time for gift-giving this Christmas and, indeed, Hanukkah.

As I have argued, Schitts Creek is also fundamentally about Jewish identity and presents one contemporary interpretation of the most central of historically Jewish themes: exile and diaspora. In real life, Eugene Levy is Jewish, as is Johnny. Moira is not Jewish. David names his religious identity as a delightful half-half situation.

In the shows 80-episode run, the Christmas special, Merry Christmas, Johnny Rose (Season 4, Episode 13), is among fan favouries. The episode demonstrates how the omnipresence of Christmas has offered American Jews like Johnny a variety of non-exclusive options for handling the holiday season: Ignore or distance themselves from Christmas, embrace (at least) its more secular aspects and bond with other non-Christian groups who may also feel like outsiders.

Eugene Levy writes in Best Wishes that he hoped the Schitts Creek holiday episode would reflect his own real life manic insanity about the holiday.

In the holiday episode, Johnny Rose desperately wants a Christmas tree and celebration in his new hometown of Schitts Creek. Moira, and grown children, David and Alexis, not so much.

The special shows flashbacks of the lavish, elegant, over-the-top Christmas parties thrown by the Rose family in their pre-Schitts Creek life: a towering decorated Norway spruce tree, guests decked out in their fanciest party clothes, champagne flowing freely and, in the background, panned over very quickly by the camera, a silver menorah, just slightly behind and to the side of the tree.

Just how representative of American Jewrys relationship to Christmas is Johnnys love of the holiday?

Orthodox Jews are, unsurpisingly, the least involved in even highly secularized Christmas celebrations. Indeed, it might surprise some observers to know that even one per cent of ultra-Orthodox Jews reported to the 2013 Pew survey that they placed Christmas trees in their homes.

Many Orthodox Jews today abstain from Torah study on Christmas eve.

Daily Torah study is believed to be a religious obligation. So why abstain on Christmas Eve? The fraught and often dangerous historical relationship between Eastern European Orthodox Jewry and their Christian neighbours shaped the religious practices of these Jewish communities on Christmas. By the early 17th century, many Hasidic Jews followed the practice of not studying Torah on Nittel Nacht (Nativity night), or, as it is called today, Christmas Eve.

Explanations for the prohibition on Torah study include the practical: there was an increased risk of violence against Jews on Christmas Eve, so Jews should not risk travelling to their houses of study. Other explanations focus on the the more mystical, such as the belief that Jesus is being punished for his sin of apostasy, and that the spiritual benefits of Torah study would bring him respite.

Liberal American Jews, on the other hand, have a long history of not only celebrating, but also helping to create Christmas traditions. The iconic Christmas songs White Christmas, Rockin Around the Christmas Tree, Rudolph the Red-Nosed Reindeer, Let It Snow, Let It Snow, Let It Snow, Silver Bells, The Christmas Song and Walkin In a Winter Wonderland were all written by Jews.

These Jewish songwriters, children of Jewish immigrants, found the Christmas season to be an opportunity to showcase their talents. Composing Christmas music helped them to enter into the worlds of Broadway and Hollywood while demonstrating their wholehearted embrace of their new homeland.

Some American Jews also enjoy Christmas decor, particularly the Christmas tree, during the holiday season: The Pew 2013 report found that nearly a third of Jews report having a Christmas tree in their home. Many liberal Jews in the late 19th century decorated their homes with trees, including famous Jews like U.S. Supreme Court Justice Louis Brandeis, the first Jew appointed to the Supreme Court.

The practice declined somewhat mid-century, only to increase once again in the past 40 years in parallel with increasing rates of intermarriage and the arrival of many Russian Jewish immigrants who were accustomed to celebrating the season with a New Years tree.

Are Jews who delight in their Christmas trees embracing a syncretic form of religion a fusion of different religions beliefs and practices or signalling their participation in groups such as Jews for Jesus? Overwhelmingly, no.

Rather, Christmas is embraced by many liberal Jews as a secular American holiday, described by Rabbi Lawrence Hoffman, a liberal Reform rabbi, as a holiday when Americans are infused with good will toward all.

For Rabbi Hoffman, however, the essence of Christmas remains a feast on the Christian calendar celebrating the incarnation of the son of God. While Rabbi Hoffman writes that he likes Santa, Christmas music, his neighbours wreaths and Christmas trees, he draws the line at celebrating even a secularized version of Christmas in his own home.

Whether Jews put up Christmas trees in their homes or not, however, there is one practice often shared across the spectrum of Jewish movements today: Eating Chinese food on Christmas.

At her confirmation hearing in 2010, U.S. Supreme Court Justice Elena Kagan was asked by U.S. Senator Lindsey Graham where she had spent the previous Christmas. Justice Kagan famously replied, You know, like all Jews, I was probably at a Chinese restaurant.

At the end of the Schitts Creek holiday special, Johnny spots his menorah, all eight candles lit, and moves it away from the garland hanging over it, for fear it may cause a fire and burn down the motel.

The menorah, unlike so many other trappings of the Rose familys life pre-Schitts Creek, travelled with them.

Neither forgotten nor left behind in the chaos of their exodus, the menorah is still with them, polished and lit: a miracle, indeed.

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'Schitt's Creek' holiday special: For Jews like Johnny Rose, the menorah is still polished and lit, even in diaspora - The Conversation CA

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Posted By admin on November 30, 2021

This year, as the country embarks on completion of its sovereignty, the entire Barbadian Diaspora can participate in the National Service of Thanksgiving, organized by the Ministry of People Empowerment & Elder Affairs. This service takes place on Sunday, November 28th at 10:00 a.m. and will be available virtually.

Barbados is well known for being a proud multi-cultural, multi-faith society. No matter where Barbadians go to live or what other country they may adopt, they always consider Barbados home and maintain some connection with the island. This includes celebration of the countrys moments of significance.

In the words of the Honourable Cynthia Forde, Minister of People Empowerment & Elder Affairs, the ministry responsible for Ecclesiastical Affairs: We as Barbadians, wherever we are, wherever we live, should all assume an attitude of gratitude. The Psalmist taught us that we should enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him and bless his name! We have so much to be thankful for, particularly at this time.

According to the World Fact Book, in its entry on Barbados, it is estimated that, in the Diaspora, there are presently some 38,000 Barbadians living in Canada, about 20,000 living in the United Kingdom, 65,000 in the United States. While most Barbadians choose to migrate to Anglophone countries some groups of Barbadians moved to Latin countries, including Cuba, Brazil and Panama. Very often, their descendants also celebrate their Barbadian roots.

In addition, there are others who have forged special connections with the island. These include commercial legal or historical or cultural links as well as visitors who fell in love with the island and now consider themselves honorary Barbadians. What they all share, however, is a love for Barbados and its welfare.

Each one of these Barbadians, or friends of Barbados, therefore, is invited to be a part of the National Thanksgiving Service, which will be attended by the countrys first President Designate, Dame Sandra Prunella Mason, the Honourable Mia Amor Mottley, Prime Minister of Barbados and other dignitaries. (PR)

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Diaspora invited to join in National Service of Thanksgiving - Barbados Today

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Posted By admin on November 30, 2021

In his current solo exhibition For Life is Not Eternal at New Yorks SFA Advisory, London-based artist Soimadou Ibrahim elevates the household plant to a new heightened position.

His paintings have more typically figured on imagery of his family members painted from memory or photographs, but while in quarantine, Ibrahim found himself drawn to domesticated flora, both as quietly living beings and as a metaphor for these very family and friends.

Soimadou Ibrahim at work in his studio. Courtesy of the artist.

In these images, Ibrahim imbues his plants with the same dignity and attention as he does his figures. The Musa speciesmore commonly known as banana treesplays a particularly central role. The species, which originated in Asia, was carried across to the artists native Comoros in waves of immigration of Bantu, Austronesians, Arabs, Somalis, and Indian peoples to the region. Much as the culture of Comoros changed with the introductions of these peoples, so did the Musa species undergo new mutations. For Ibrahim, the species has become indicative of diaspora and his own move from Comoros, then to France and the U.K.

Lisa Schiff, the founder of SFA Advisory, found herself particularly intrigued by these paintings in the wake of quarantine. Recently. we spoke with Ibrahim and Schiff about the new exhibition and what its been like working together.

Lisa Schiff, 2021.

Lisa, where did you first encounterSoimadous work, and what struck you about it?

LS: I bought a small painting by Soimadou from his show My Thoughts Tell Me Tales at ATM Gallery over the summer. That was his first solo exhibition in New York. It was the only work that was just a small plant and when I received it in person I was blown away by the surface and colors. I knew immediately I wanted to work with Soimadou and invited him to present a solo exhibition at my Tribeca outpost, SFA Advisory.

Soimadou,why did you shift toward more floral and vegetal imagery over the past year? How do these works relate to the exhibition title For Life is Not Eternal?SI: To me, its not a shift at all. Ive always been painting plants, I treat them the same way I would people. I give the artwork the same amount of time and the same respectits very important. For Life is Not Eternal evokes the fragility and beauty that life can offer. Its a metaphor; a plant grows and then eventually dies, like us. Its also about changing the somber mood that is often associated with the loss of life. In Comoros, people deal with death very differently compared to in the West; life is celebrated and people rejoice as opposed to being sad.

Soimadou Ibrahim, Koko Mouniyati (2021). Courtesy of the artist and SFA Advisory.

What was the first work you made in this series? What was that process like?SI: Koko Mouniyati. I like painting these big Musa leaves, almost floating in the emptinessits figurative but in the meantime very abstract. These particular bananas trees are the ones from my grandmothers garden. In reflection, painting them was almost a way of painting her.I will always remember seeing my grandmother weaving the banana leaves on her veranda, after having dried them, to make rugs.

Can you tell me about how the flora you have chosen to depict relates to your Comorian heritage?SI: Most of the plants I paint are banana trees, or Musa. Musa is a very important part of Comoros culture; the bananas are a food source and the leaves can be used to make baskets, rugs, and other objects that can be sold at the market. The plant is also very abundant and does not discriminateyou can be rich or poor, but youll most likely have banana trees all over your garden. Im just trying to pay homage to a plant that plays a significant role on such a small island.

In what ways are plants emblematic of diaspora?

SI: Its part of your own culture, of what you know and what youve been taught. Its the same thing for food or religion.

LS: I would imagine that whatever your memory is, either directly or through family members, you are drawn to certain things that carry the energy of place beyond its physical location. And I imagine that is different for everyone. Plants and Musa anchor Soimadous nostalgia for his ancestral homeland. Ironically, in this case, Musa is particularly interesting because they too in a way are members of their own diasporahaving been carried over from ancient Asia.

Soimadou Ibrahim, Bruce Mau (2021). Courtesy of the artist and SFA Advisory.

Lisa, why do you think this work is important? Why did you decide to organize this exhibition?

LS: I am having a nature situation thing as of late. As a city girl, nature is almost like something I would see at a zoo; I prefer it through the car window, slightly reified I guess. I am not proud of this, but am honest. Still, I am dedicated to bringing more nature to the zoo of the city. I was taken by Soimadous plants because I am surrounding myself with my own nostalgic worldlike Soimadou. And I loved that most people gravitate towards his paintings with human figures whereas I found the fringes of lonely plants to be more interesting to me personally. While this is a personal description, I do think there is a general craving for nature the further we drift from it.

Do each of you have a favorite work in the exhibition?LS: I do. I love Bruce Mau,not just for its reference to the famed designer, innovator, and educator, but for its graphic stillness, bold brushstrokes, and soft hues. Im also very drawn to Cornish Colors for its matte, flat palettea still life for a rainy day.

SI: The Butler.It represents the small joys in life with a young man holding a generous plate of rice to enjoy with family. In the meantime, the abundant banana leaves behind him are almost shaped like wings, which gives this sort of angelic-like impression and I like that.

Soimadou Ibrahim: For Life is Not Eternal is on view at SFA Advisory through December 17, 2021

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7 Questions About the Artistic Potential of Plants With Painter Soimadou Ibrahim and Advisor Lisa Schiff - artnet News

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Posted By admin on November 30, 2021

An urgent call to end forced marriage -- across and within borders

I recently published a book calledThe Shaytan Bride: A Bangladeshi Canadian Memoir of Desire and Faith, now available worldwide. In it, I share my experience emigrating to Canada from Dhaka, Bangladesh, and then later visiting my birthplace, only to have to escape a forced marriage attempt.

Bangladesh struggles with cases of early, child, and forced marriage at disproportionate rates. As a woman of Bangladeshi and South Asian diaspora, I faced similar pressures of forced marriage as those in Bangladesh, despite living abroad in a country with different demographics, history, and legislation. My case is similar to other cases, where members of the diaspora are coerced into marriage for reasons such as protecting some form of culturalorreligious identity, or honour.

Societies and cultures change throughout time-- what we remember as ourorigincountry may no longer be true or apply, yet these memories are often put on an altar, and they dictate expectations. The trajectories of many lives are often determined by ideas of what people miles away would say or think, and specific moral codes -- some of which, when broken, have graver consequences for women.

Those of the diaspora are trying to establish themselves and feel at home in countries that have varying degrees of racism, Islamophobia, xenophobia, and other systemic barriers, all while living the cultures and faiths they are a part of. Everyones experience will vary in terms of how they decide to/are positioned to exist within the country that they live in, and what aspects of themselves will be most important to them.

Heres something else about the diaspora experience, specifically the Muslim diaspora:Since 9/11, Muslims have been under constant surveillance. It is not easy to talk about the complex and often hidden topic of forced marriage in our communities (and it exists in other religious and cultural communities as well) when there are people out there looking to justify their irrational fears about Islam--even when Islam does not allow forced marriages.

Given that the oppression of women has been associated with Islam by popular media, Muslim women may feel a deep sense of responsibility to protect themselvesandthe communities they are a part of, including their men who are profiled as terrorists. This added complexity may feel burdensome and prevent women from seeking help.

Through mymemoir, I am asking readers to think critically about the added pressures the diaspora faces, the climate of Islamophobia, xenophobia, and racism that make it challenging to have broader public discourse about these issues, as well as the repercussions women across the globe from all backgrounds face if they break certain moral codes.

These codes, when broken, punish women more severely, because women are often socialized to think of everyone else before themselves.

I am also asking readers to examine and separate how religious guidance differs from cultural practices that are deeply entwined with systems of control and power--for example, womens sexuality being seen more negatively than mens, or the abuse of women being more normalized.

I am also asking readers to think about how fears of the unknown can activate darker aspects of our psychology, leading us to act in ways that hurt others-- without empathy, or understanding the damage one could cause to our society.

When I was trapped under house arrest in Bangladesh for five months, I hardly had access to outside communication or reminders of who I was previously. I was able to find a way out, but there are many women in Bangladesh who find it impossible to leave their situations; they may be in grave physical danger, or face socioeconomic or health conditions that put them at greater risk.

It doesnt matter that I am across oceans--I can relate to the harrowing experience of being forced against ones will, even when religion does not permit it. It is horrifying.

Its time to work together and more constructively on global policies and programs, legislation, and also community-specific interventions that raise awareness of the complex, nuanced topic of forced marriage and itsintersections with human trafficking, domestic violence, immigration policies, and social determinants of health. I call for more grassroots work with families, equipping them with resources, and conversations about what we can do when we witness attempted forced marriage.

The impacts of forced marriage are many--not just for those who experience it, but societyasa whole.If we dontaddress it, I believe that beyond the women suffering, collectively, well continue to suffer spiritually; there will be darkness.

Sumaiya Matinis aSocial Worker/Psychotherapist, Writer, and Consultant for the Ontario (Canada) government.| Instagram: @sumaiya.matin | Twitter: @sumaiya_matin |[emailprotected]. http://www.sumaiyamatin.com.

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I escaped forced marriage at 19. What about the women who have no one to call? - Dhaka Tribune

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Posted By admin on November 30, 2021

As you scour the Internet for deals on Cyber Monday and generally partake in the holiday shopping rush, its worth remembering that local small businesses could use your support and some may even have items in stock that you cant find online or trust will arrive on time. So when youre making your list and checking it twice, keep in mind that San Franciscos go-to knife destination Bernal Cutlery has added a pantry to the Valencia Street store, and its stocked with gift ideas for the food and drink lovers in your life from purveyors including Queens, Queer Wave Coffee, Corn Mafia, and Diaspora Spices.

The idea for the pantry, which has taken over the stores tiled lobby space, came from co-owner Kelly Kozak, who describes the project a light at the end of the tunnel that is the pandemic. Kozak recently earned a Masters Degree in Food Studies from University of the Pacific and says shes sourcing products that reflect sustainability. And though the pantry features both locally made items and ones from international names like Iio Jozos brown rice vinegar, its also serves as a way to support the San Francisco food community. Were still a small business but we have a little bit more of a platform and stability than other folks, Kozak says. To that end, one dollar from every transaction will also be donated to Zero Foodprint, the SF-based nonprofit aimed at funding renewable farming practices to fight climate change and founded by Mission Chinese Foods Anthony Myint and Karen Leibowitz.

The shelves of the new pantry are stocked with books, spices, coffee, and other non-perishables all from brands Kozak is genuinely excited about. Im not a fangirl of very many people but Im definitely a fangirl of Michael Twitty, Kozak says, explaining that she worked hard to get some of the culinary historians West African spice blend made with Spice Tribe. The pantry also has a limited selection of Corn Mafias masa (It completely blew my mind, Kozak says); several varieties of Rancho Gordo beans, corn, and chiles; and both red and green chile sauce from Shed in Santa Fe.

Bernal Cutlery is also the very first wholesale account for Queens, the Inner Sunset Korean market, which means you can pick up a jar of their sweet-spicy gochugaru flakes, plus sesame oil made in Los Angeles, gochujang made in Apple Valley, and gamtae salt made from hand-harvested seaweed. You can stock up on trans- and Indigenous-run Queer Wave Coffee, and Kozak is proud to be the only place selling Atomic Workshops Anchovy Salt, created by State Bird Provisions chef Stuart Brioza. Its tiny, Kozak admits about the space. But dont let that fool you into thinking there wont be anything worth discovering inside: We still have a lot of stuff in our back pocket, she says.

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This Valencia Shop's Pantry Is a Trove of Hard-to-Find Food Gifts for the Holidays - Eater SF

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