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Hanukkah 2021: Heres why the Jewish festival of lights is celebrated – Firstpost

Posted By on November 30, 2021

Hanukkah, based on the Hebrew word for 'dedication', marks the recovery of Jerusalem and the re-dedication of the Second Temple in Jerusalem

Representational image. Wikimedia Commons

People across the worldare celebrating the much-loved Jewish holidayHanukkah, which began yesterday, 28 November,

Prime Minister Narendra Modi marked the occasion by wishing his Israeli counterpart Naftali Bennett and Jewish people around the globe happy Hanukkah, at the beginning of the eight-day festival. He tweeted:

Naftali Bennett, the Prime Minister of Israel thanked PM Modi in reply and wrote that the light of the two nations shines brighter than ever.

External Affairs Minister S Jaishankar also tagged his Israeli counterpart Yair Lapid and wished him happy Hanukkah.

What is Hanukkah?

Hanukkah, based on the Hebrew word for "dedication", is also known as the Festival of Lights. It is celebrated across the world by the Jewish people for eight days, with many considering it the most-beloved Jewish holiday. The festival marksthe recovery of Jerusalem and the re-dedication of the Second Temple in Jerusalem.

The eight-day festival is celebrated in the United Statesas well and is a recognised holiday at the White House. The President of the United States celebrates Hanukkah by hosting annual Menorah lightings and parties.

Celebrations this year:

This year, Hanukkah celebration started on 28 November and will culminate on Monday, 6 December. The date of Hanukkah is determined by the 25th day of the Jewish month of Kislev. The date of the celebration is based on the lunar cycle. The first day of the festival of light can befall anywhere from late November to December on the Gregorian calendar as per the Jewish calendar.

History:

Hanukkah is not mentioned in the Torah, unlike other Jewish holidays. The first five books of the Hebrew Bible are included in the Torah. The festivals story is mentioned is in the post-biblical Books of the Maccabees.

The festival of lights commemorates the victory of the Maccabees, a small army of Jewish people which fought against the army of King Antiochus IV of Syria.

The festival is marked by lighting one candle on the menorah (multibranched candelabra) on each night of the festival. A new candle is put in the menorah every night and lit from newest to oldest, with blessings being offered while each candle is lit.

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Hanukkah 2021: Heres why the Jewish festival of lights is celebrated - Firstpost

Giant Jewish menorah lights up the start of Hanukkah in Berlin – Euronews

Posted By on November 30, 2021

Hundreds of people in Berlin celebrated the start of the Jewish festival of Hanukkah on Sunday by lighting a giant menorah in front of the Brandenburg Gate.

A 32 feet high menorah lit in Berlin is believed to be the biggest in Europe, with its eight branched light structure.

The festival celebrated by Jewish people the world over lasts for eight days.

The rabbi in charge of the event, Yehuda Teichtal, says it is a sign of Germany's renewal after the horrors of the Holocaust.

"We light the first candle as we say the past darkness of the times of the Holocaust are forever gone, and we will light a torch to the future of Jewish life, of positive tolerance in Germany and across Europe," he said.

Among the dignitaries attending the ceremony was the President of the Bundestag, Brbel Bas.

She used Hannukah as an opportunity to reinforce the need to eliminate racism against Jewish people.

"No form of anti-semitism should be allowed to become acceptable," Bas said. "None is tolerable or excusable."

Check out the video above to see the lighting of the menorah.

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Giant Jewish menorah lights up the start of Hanukkah in Berlin - Euronews

Meet the Jews of the Grand Canyon and rural Arizona, where Jewish life takes dedication – Jewish Telegraphic Agency

Posted By on November 30, 2021

(Jewish News of Greater Phoenix via JTA) Stan Coffield and his wife were pretty open-minded when deciding where they would retire.

I wanted someplace that was lower cost of living [than New York] warm, dry, near a body of water that I could water-ski on, and had some manner of Jewish presence, Coffield said.

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In 2010, they moved into their house in Lake Havasu City, about 200 miles northwest of Phoenix. Even though the synagogue is small, he hasnt looked back since.

When my wife and I first moved out here, you would turn a street corner and really be tempted to just pull over to the side of the road and stare; it looks like a picture postcard, he said. And you go three blocks, and its another picture postcard.

He and his wife are two of Lake Havasus nearly 60,000 residents, according to the U.S. Census Bureau, and part of the roughly 30 members of the areas only synagogue, Temple Beth Sholom.

Given that were the only congregation and synagogue within all of Mohave County, we have the full gamut [of members], he said. Weve got people in Havasu, God bless them, who manage to be Orthodox and keep kosher, all the way out to the fringes of Reform.

Jewish life takes a different shape in rural areas than it does in the city and often requires great dedication. In some places, that means the congregants have to learn how to lead services since they can only afford to bring a rabbi in periodically. For some, that means driving hours from a remote area to attend a tiny synagogue in another small town. And in nearly every community, a rural Jewish life is one in which your synagogue is like a family for better or for worse, and like any family, you only get one.

Coffield has been president of the congregation for about six years and does his best to provide regular services and Torah study and to grow the congregation.A rabbi travels to Lake Havasu from Los Angeles about once a month to run a Shabbat service on Friday and a Torah study on Saturday. The congregation tries to coordinate his travel with Jewish holidays.

The synagogue strives to have a schedule posted three months in advance to ensure members, some of whom drive nearly two hours to get there, have ample time to plan.

We get congregants from Laughlin, Bullhead City, Blythe, California, Needles I mean, were it, Coffield said.

Being the only Jewish institution for miles can mean Coffield becomes the person people call on to attend end of life matters. Lake Havasu is almost exclusively retirees and service personnel, Coffield said. According to the U.S. Census Bureau, the median age in the city is 54.2.

As president of the congregation, he gets sorrowful phone calls from people hes never seen at the synagogue but who are suddenly in need spiritual support. Coffield does his best to accommodate those requests, but its just hard from so many different perspectives.

Yuma, about 200 miles Southwest of Phoenix, also has a small but dedicated Jewish community. With a population of nearly 100,000 people, the citys only synagogue has about 20 family units.

Those range from people that are single, to couples, to people who have kids, said Leone Neegan, president of Congregation Beth Hamidbar. The synagogue, whose name means house of the desert, meets in a space rented from a church.

I am not sure that anyone for whom their Jewish religion is the most important part of their life would move to a place with so few Jewish institutions, she said. We dont know how many, but there are Jews here who dont belong to the congregation, who just arent religious at all.

For the past seven years, a rabbi has driven from Orange County in California to Yuma to lead High Holiday services.The rest of the time, he gave us a class in doing lay-led services, so we take turns leading Shabbat services, and we pool our knowledge, Neegan said.

Members meet for services twice a month most of the year in the summer, thats halved.Some of the congregants also meet in a weekly Torah study group.

Neegan was born and raised in Phoenix but moved to Yuma in 1975 after graduating from the University of Arizona when a friend told her about a job at the local library that had opened up. At the time, she didnt think shed stay in Yuma long. I couldnt imagine anyone living here. It was just, to me, a very small, dusty town, she said.

For a few months, she thought she was the only Jew in town. But one day, she saw an article in the local newspaper about High Holiday services. I went to services, and found that there was a small Jewish community here, and the people were very welcoming, she said.

At the time, the congregation wasnt affiliated with any branch of Judaism, since the people who attended had a variety of Jewish backgrounds and observance. Eventually it affiliated with the Union for Reform Judaism.

Neegan never expected to become as involved in her congregation as she did.

If I had remained in either Phoenix or Tucson, or some other large city with a larger population, I might not have become as involved with either the religion or the congregation as I ended up being, she said.

Neegans fellow congregants have become a giant, extended family, she said. Its like being on an island with people. If you get angry, there isnt another synagogue to go to. You have to work it out somehow.

Rabbi Nina Perlmutter, rabbi emerita of Congregation Lev Shalom in Flagstaff, said shes often found that the further a Jewish person lives from an established Jewish community, the more dedicated they are to building Jewish community.

Many Jews who live in the Grand Canyon, where Perlmutter often officiates at lifecycle events, or other rural areas of Arizona moved for the beauty of the landscape, she said. For most of them, Jewish life wasnt necessarily a priority and isnt easily supported by the Jewish infrastructure of the area.

But then they often find that they miss having Jewish connections, she said. I know people who have commuted a long time, like the Grand Canyon folks, to Flagstaff. Thats not easy. You gotta really want to do it.

A version of this article originally appeared in the Jewish News of Greater Phoenixand is republished with permission.

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Meet the Jews of the Grand Canyon and rural Arizona, where Jewish life takes dedication - Jewish Telegraphic Agency

Lighting of menorah in Fort Myers reflects 2,000-year-old Hanukkah miracle – The News-Press

Posted By on November 30, 2021

Menorah lighting for the first night of Hanukkah at Chabad Lubavitch in Fort Myers

Flames of light on a large menorah at Chabad Lubavitch in Fort Myers Sunday evening heralded the start of the Jewish holiday of Hanukkah.

Fort Myers News-Press

Flames of lightatop a large menorah along McGregor Boulevard on Sunday evening heraldedthe start of the Jewish holiday of Hanukkah, symbolizing lighting the darkness.

That symbolism observed at sundown at ChabadLubavitch in Fort Myers matched similarcelebrations across Collier and Lee counties and around the world Sunday night.

"That's why we light the menorah in a public place," saidRabbi Yitzchok Minkowicz from Chabad Lubavitch. "We're going to light up the night physically and spiritually. The light of Hanukkah is very powerful."

The eight-day observance recalls a miracle in a Jerusalem temple during a war fought 2,000 years ago against the Greeks by the Maccabees,a group of Jewish rebel warriors, forreligious freedom.

Southwest Floridacelebrations:

During the conflict, a lamp being used tolight the temple had only enough oil to burn for a single day yet burned for eight days. In honor of that miracle,Jews light candles on a menorah for eightdays.

Hanukkahstarts on the 25th day of Kislev,which is the ninth month of the Hebrew calendar, with the singing of holiday songs, eating oily foodsandplaying dreidel, a spinning top.

At ChabadLubavitch, dozens gathered at sunset Sunday to watch two small containers of kerosene set afire on top of a large menorah. The aluminum menorah was constructed on land the Chabad recently purchased fronting McGregor Boulevard and abutting its current property along Winkler Road.

Brian Fox, who attends the Chabad and was involved in setting up the Hanukkah celebration with his family, was given the honor of lighting the menorah.

"We're just so blessed to be able to participate," Fox said. "It's meaningful for the family and the community to share in the joy and happiness."

Minkowicz said the kerosene flames, symbolic of the original oil from the lights 2,000 years ago, would staylit for about an hour Sunday and eventually be replaced by lightbulbs for safety. The remaining Hanukkahlights are bulbs lit daily through Dec. 5.

TheChabad's menorah lighting scheduleis:2nd-5thcandles, Monday-Thursday, 5:45 p.m.; 6th candle, Friday, 4:15 p.m.; 7th candle, Saturday, 6:30 p.m., 8th candle, Sunday, 6:30 p.m. The changes in time reflectthe lighting of candles Friday for Shabbat, the Jewish day of rest, on Saturday night after Shabbat is over, and then for a special event on the final night.

Chabad Lubavitch'sHanukkah celebration concludes at 3 p.m. Dec. 5with an event at Castle Golf on Gladiolus Drive with free golf, holiday food of hot latkes and doughnuts, drinks and music and the lighting of the Grand Chanukah Menorah.

Guest opinion: Right-Wing identity politics threaten Holocaust education

More on other December celebrations can be found atwww.religioustolerance.org/xmas_other.htm

Connect with breaking news reporter Michael Braun:MichaelBraunNP (Facebook),@MichaelBraunNP (Twitter) or mbraun@news-press.com.

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Lighting of menorah in Fort Myers reflects 2,000-year-old Hanukkah miracle - The News-Press

Iran preparing to enrich uranium to weapons-grade soon, Israel said to warn US – The Times of Israel

Posted By on November 30, 2021

After thaw with UAE, Erdogan says Turkey will seek to mend ties with Israel, Egypt

Turkey will take steps to improve relations with Israel and Egypt similar to those taken with the UAE, President Recep Tayyip Erdogan says in comments published by Turkish media.

Ties between Turkey and the UAE were strained over regional issues, but Abu Dhabi Crown Prince Sheikh Mohammed bin Zayeds visit to Ankara last week thawed relations as the countries sealed multibillion-dollar investments.

Just as a step was taken between us and the United Arab Emirates, we will take similar steps with the others, Erdogan tells Turkish reporters on board his plane returning from a trip to Turkmenistan at the weekend, NTV broadcaster reports.

He suggests Turkish ambassadors could be sent back to Egypt and Israel and says he is planning a return visit to the UAE in February.

Now when we have made our decision, we will of course be in a position to appoint ambassadors within a defined schedule, Erdogan says, without offering a timeline.

In 2018, Turkey ordered out Israels ambassador over the killing of rioters along the Gaza Strip border.

Erdogan and Israeli leaders recently held talks that resulted in the release of an Israeli couple arrested in Turkey as suspected spies after filming Erdogans palace. Prime Minister Naftali Bennett subsequently spoke on the phone with the Turkish president and thanked him.

Turkey and Egypt broke off relations after the 2013 overthrow of ex-Islamist president Mohamed Morsi, who was supported by Erdogan. They expelled their respective ambassadors and downgraded their relations in 2013.

Turkey sought a rapprochement with Egypt earlier this year despite supporting opposing sides in the conflict in Libya. In March, Ankara said it had established its first diplomatic contacts with Cairo since 2013, while the Turkish foreign minister in April heralded a new era in ties with Egypt.

The two countries held talks again in September as efforts continued toward normalizing their relations without significant progress.

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Iran preparing to enrich uranium to weapons-grade soon, Israel said to warn US - The Times of Israel

How to combat the recent rise in antisemitic incidents in Austin – KUT

Posted By on November 30, 2021

Several antisemitic and racist incidents have taken place in Austin over the last month.

Hateful stickers have been placed in local parks, antisemitic banners were strung over a highway overpass, individuals have been doxxed online by a white supremacist group, and a fire was set to an Austin synagogue.

This has been a trying and unsettling time in Austin, given all of these incidents, said Renee Lafair, regional director for the Anti-Defamation League, which tracks and responds to antisemitism in the U.S. We're trying to build a community here based in support and not in division and hatred. I don't want to let those who try to disrupt us and unsettle us win.

People have stepped up against these hateful acts, speaking out online and at public events. Local leaders and Austinites gathered at the state Capitol earlier this month to stand in solidarity against hate at a Rally for Kindness.

KUT spoke with Lafair and a free speech expert about what else can be done about these incidents.

What can you do if you see racist, antisemitic stickers or flyers around town?

Lafair says ADL Austin encourages people who see one of these stickers or flyers to take a picture and report it to 311 and to ADL.org/reportincident. Then remove the sticker or flyer.

We collect the information because, as everyone knows, data drives policy, she said. So we collect data to look for trends, to see if there's anything or any coincidences or things that we need to know about to provide help to both researchers, policymakers and law enforcement on how best to handle these issues.

Amy Kristin Sanders, an associate professor of journalism and law at UT Austin, also encourages people to notify the city of such incidents and take down stickers. In addition to calling 311, you can report incidents online.

I think its really incumbent upon communities to step up and make sure that there is a groundswell of folks who are saying, We dont tolerate this kind of speech. We recognize that you have a right to say it, but youre not welcome here, Sanders said.

Few kinds of speech are prohibited in the U.S. The First Amendment protects language many would consider racist and bigoted.

The language on these distributed materials may not itself be illegal, Sanders clarifies, unless it rises to the level of threats or fighting words, which are not protected by the Constitution.

It would be very difficult for law enforcement to arrest and punish folks who are engaging in what I would call not-specifically targeted antisemitism, Sanders said. In Austin, we've seen examples of banners hanging from overpasses. That kind of speech, offensive as it may be, doesn't rise to the level of fighting words. And as a result, it's protected by the First Amendment.

But putting stickers in public spaces or spray-painting a hateful message on a building is not protected.

That's vandalism; that's not free speech, Sanders said. And so I do think that there are obligations that the city and the community should have in terms of removing stickers that are on public property and getting rid of those kinds of hateful messages whenever possible, because your First Amendment right to free speech is not absolute.

What can you do if you are harassed by a hate group online?

KUT has seen reports of individuals who spoke out against the recent incidents being doxxed online by a white supremacist group. (KUT is choosing not to name the group.) Doxxing is when a person publicly discloses revealing information about someone, such as their name and where they live and work. This information is circulated online without the victims permission.

Lafair encourages people who have been targeted online to report such instances to ADL Austin, so the organization can send them resources. She also recommends visiting OnlineSOS.org, which offers advice on how to mitigate online harassment, including an action plan if doxxing happens to you.

Criminally prosecuting people for doxxing can be difficult, Sanders said. Oftentimes the person posting the information uses details that are already publicly available online essentially just making available information more available.

That's not to say it's not harmful, or to dismiss how threatening it can feel, Sanders said, giving the example of revealing where a child attends school. I can only imagine how difficult that would be for a parent. But is it criminal? I'm not sure that we would, in those kinds of circumstances, be able to successfully prosecute someone.

That doesnt mean a person who has been doxxed could never take legal action. For example, if private information, like sexual or health information, is posted publicly, the victim may be able to sue. A person may also have legal recourse if the online behavior rises to the level of harassment or stalking. But Sanders said doxxing often doesnt fall into that kind of illegal conduct.

There have been a number of states that have tried to take action against some of this uncivil online behavior, she said, and because of the breadth of the First Amendment's protections, most of these attempts to punish that kind of speech or criminalize that kind of behavior have been unsuccessful.

Sanders encourages people to report doxxing and online harassment to the private companies running the websites where this kind of behavior is taking place. Though the government may not be able to restrict a persons speech online, private companies, like Facebook and Twitter, can.

I think it can be really powerful for individual users to report that kind of harassing behavior when it occurs on Twitter or Facebook, because those companies do have the ability to take action, she said. They have the ability to create spaces that are free from harassment.

If a private company like a social media site is involved, Sanders said, people have more room to act. They can request the post be taken down, though that doesnt guarantee the company will comply.

The burden shouldn't fall on the person who's doxxed, but unfortunately it often does to try to find out where their information is and then to try to weed through the layers of whoever's hosting the website to ask that the content be taken down, Sanders said. I do think that many websites are responsive to those kinds of requests. But it's very difficult because of how the internet works and the ability to easily repost content in so many different places.

What does the Austin Police Department say to do in these situations?

If you see stickers or flyers in public spaces promoting hate groups or racist messages, you can make a nonemergency report by calling 311 or reporting it at iReportAustin.com.

After the reports are made, the reports will get routed to the appropriate unit to investigate, an APD spokesperson told KUT via email.

If the situation is in progress (you see a person putting up the materials), APD says to call 911.

In a doxxing situation, if you feel there is an immediate threat to your safety, APD says to call 911. If theres not an immediate threat, call 311 or visit iReportAustin.com.

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How to combat the recent rise in antisemitic incidents in Austin - KUT

Henry Ford: The Leo Frank Case Are the Jews Clever …

Posted By on November 30, 2021

This is the last in this series of lost articles from Henry Fords book The International Jew. In this piece, he brings forth many interesting facts but nevertheless appears convinced of Franks innocence. In our view, Ford is wrong here: The facts conclusively point to Franks guilt.

by Henry FordThe Dearborn Independent 3 December, 1921

Introduction: For more than a year after Frank was arrested few people outside of Georgia ever heard of him or his troubles. Yet 18 months after the origin of the case, and more than a year after his first trial, Franks misfortunes were displacing the World War as news in most of the newspapers and general periodicals in the country. Overnight, almost, the news value of the case became national and even international, though for nearly a year and a half it had been only local.

No one ever had a better case than did those who championed Leo M. Franks cause. The bare facts, should they have been isolated, brought clearly to light and emphasized, were sufficient. They were so convincing that to go beyond them was not only unnecessary but foolish.

* * *

The Leo Frank Case Are the Jews Clever?

A famous instance of colossal Jewish blundering which cost a mans life; lessons in American public opinion.

THE student of Jewish psychology, as well as the psychology of the average non-Jews feeling toward the Jew, will find in the records of the Leo M. Frank case much suggestive data.

Frank is the Jew who was tried and convicted in Georgia, and later lynched, for the murder of a young white woman. In no other instance in this country did the Jewish mind and the so-called Gentile mind clash so violently as in that unfortunate affair, which attracted almost as much attention as the Dreyfus case in France. The Jewish attitude to subjects of controversy affecting the Jewish race was exhibited as on no other occasion of recent times. The power that the Jews as a race possess in America and can wield, as well as their faculty for using such power, was given most striking display. The Jew also was shown both on the offensive and the defensive as a racial entity in American life.

The affair in question has never been given the study that it deserved. The vast discussion at the time was mostly emotional or legalistic and quite naturally centered in the question of Franks guilt or innocence. The social phases, the true racial phases, the mob mind phases and the possibilities existing in the fact of a small segment of the population possessing powers of finance and publicity far out of proportion to its numbers have never been analyzed. Neither has anyone ever given study to those important phases that bear on the Jew in action under the kind of circumstances exemplified by the case.

Frank a Victim of His Own Race

MANY very close observers of the Frank case were convinced that the man was innocent. They were convinced, furthermore, that he was the victim of his own race more than of the people who pursued him to the tragic end. This does not excuse nor defend the undoubted unfairness and the rank injustice with which he was treated from start to finish. Many observers believe that the treatment given him was a disgrace to the state and people where it occurred. But, though it cannot be excused, it can be to some extent explained. And full explanation would necessitate going into many features not apparent on the surface of developments.

For more than a year after Frank was arrested few people outside of Georgia ever heard of him or his troubles. Yet 18 months after the origin of the case, and more than a year after his first trial, Franks misfortunes were displacing the World War as news in most of the newspapers and general periodicals in the country. Overnight, almost, the news value of the case became national and even international, though for nearly a year and a half it had been only local.

There is significance in that; not because the case did not possess high news value anywhere but because of the sudden general recognition and acceptance of those values. That general recognition and acceptance was concurrent with the action of the Jews of the country in taking over Franks cause as their own and making it an issue as between Jew and Christian. Then began the vital blunders which made the final tragedy inevitable.

The first blunders were made by the Jews near the events of the drama from its beginning. No sooner was Frank arrested than the Jews of Atlanta and very largely of all Georgia accepted his case as one involving them as a race and began to make it an issue as between Jew and Gentile.

The Jewish Situation in Georgia

THERE was some justification for that attitude, but to set it forth requires a knowledge of the background of racial factors. It is rather difficult to explain the situation of the Jews in their relations to Christians in Georgia and largely in the South as a whole at the beginning of the Frank affair. It was and still is different from those existing in most other sections of the country. Jews in Georgia were and are not so numerous as in Eastern and Northern states generally. Those that were there may be segregated into two somewhat distinct classes: The first, or old type of Southern Jew, and second, the new type of immigrant Jew. As a rule the first type was comprised of a good class of citizens who had ceased, all but nominally, to be Jews. Many of them descended from Colonial families that had married into Christian families and otherwise had become blended with the body of the people generally. Against them there was little if any feeling that might be called prejudice. The second type is made up very largely of the Russian type of Jew, new to the country, and is substantially the same as found, but much more numerously, in the East. Against them there was the same kind of feeling and prejudice, so to speak, that exists in other sections of the country.

The suspicion against Frank undoubtedly was heightened by the fact of his being an outside Jew, that is to say, a newcomer. It is true that he did not belong to the second classification of Jews, as given above; his affiliations were wholly with the other and higher class. That fact, however, was not generally known; for he had been in the state for only a few years and, unlike most active Jews of his type, had failed to establish protective associations with the Christian elements of the community. Aside from his business activities, which were confined to the management of a small pencil factory, he had little identity outside of more or less exclusive and limited Jewish circles, belonging to no clubs or secret orders other than some made up of Jews only. All that 999 of every 1,000 persons in the community knew was that he was a Jew; and, being a newcomer, he was identified in the popular mind with the lower or immigrant type of Jew. Had he actually been a low-type Jew, calmness would have followed the first excitement and the public mind might have come around to a sane consideration of his defense. But being of the high-type Jewish class, the leading Jews of the community began immediately to champion his case and the more they championed it the more they hurt it.

For, though many are well convinced that he was innocent, there were circumstances connected with the murder that at first pointed, not conclusively but clearly, to him as the probable murderer. They were such as no efficient police or prosecuting officials could ignore. Even his detention, pending investigation, was wholly justified by those circumstances,

A Series of High-Priced Jew Blunders

BUT no sooner was he taken in charge by the police, soon after the discovery of the murder, than the high-class Jews to whom alone, almost, he was intimately known, began to make his case a racial issue and in doing so they accentuated the suspicion against him.

They committed one blunder after another until the public mind of the state reached the conclusion that the issue represented a test of Jewish right and power as against the power of the state and its courts.

The tendency of the Jewish mind was evidenced in the first move made by Franks friends. When on the day following the discovery of the crime he was taken to police headquarters, not to arrest him, but to get all information that heas manager of the factory and one of the last to see the murdered girl alivemight have, he, of course, took his lawyer, a young Jewish attorney, along, But they wanted even more protection for Frank and before they would allow him to talk they called in one of the leading and most high-priced lawyers in the city. Whether it was so intended, or merely was a tactless blunder, remains a matter of opinion, but throughout the course of the case, there was an all too conspicuous evidence of the Jews reliance upon resources they could command in Franks behalf as against faith in the ultimate sense of justice coming to control the affair, or dependence upon the facts which should have saved him.

They showed no inclination to await developments or depend upon the results of careful investigations to bring out the truth. They viewed the insistence of others that the suspicious circumstances warranted investigation, as mere feeling against Frank because he was a Jew and nothing else. That there should be concrete prejudice was due to certain typically Jewish traits, no more conspicuous there than elsewhere or in any way peculiar there. Prior to the Frank affair the expression of antipathy toward Jews was not common and very rare except in the case of individuals. In social life there was scarcely a bar, erected on racial grounds alone, against them; they belonged to the best clubs, held office (one in fact was an early governor of Georgia) and took free and full part in all activity opened to the commonality of citizens. But the new or immigrant type of Jew, by reason of his mode of life, his business habits and his manners, had aroused among the people, especially of the cities, some specific feeling against Jews in general.

In the confusion following the murder, the newspapers, in giving sensationalism full sway, did not hesitate to play to public feeling. The circulation contest that the newspapers made out of the case was due largely to the fact that William Randolph Hearst had just taken over an afternoon paper there, and the murder of the little factory girl supplied the kind of news in which Mr. Hearsts publications delight. The other newspapers knew this .and attempted to out-Hearst Hearst, which in truth they did.

Jews in Atlanta Newspapers

IN VIEW of the newspapers hands in the affair, it is interesting to note that the city editor of Mr. Hearsts paperthe man who directed the covering of the story for that paperwas a New York Jew, who only recently had been sent to the city by Mr. Hearst.

The managing editor of the only morning newspaper was a southern Jew who sprang from one of those old Jewish families above described.

The managing editor of the third, and other afternoon newspaper was the son of a Jew, coming, also, from one of those old families that are held in high respect. His mother belonged to one of the states most prominent Christian families.

Thus the newspaper methods that accentuated the feeling against Frank and fixed in the public mind an insuperable conviction of his guilt were manipulated in great part by Jews who held important executive positions on each of the three newspapers.

There soon was evidence of large funds being available for Franks defense. He, or the owners of the factory he managed, made quite a gesture at the start by announcing the employment of the Pinkertons to investigate the murder. Instead of that being accepted publicly as an honest effort to get the truth, it was construed as a mere stratagem to sew up an agency that might enter the case on behalf of the state. That feeling was crystallized later when the Pinkertons were dismissed, following their disclosure of facts injurious to Frank.

Following the trial, the newspapers awoke to the very sad part they had played in the affair, and theJews also came fully to realize the potency of that part. Jews disposed of much local advertising and held a position in local finance far out of proportion to their numbers in the population. The newspapers which had been utterly reckless during the important period before and even during the trial now became ultra conservative with reference to the subject. Everything favorable to Frank and the Jews was played up and everything unfavorable that could be passed over was not published. The change, which was attributed to the power of high Jewish influence, did Frank about as much damage as did the former policy of recklessness. Everything was explained on the score of Jew money.

Jewish Organizations Rush to the Fray

WILLIAM J. BURNS, the noted detective, was then brought in with great fanfare. He and his force paraded around as if their mere coming settled the entire issue. The newspapers threw open their columns to Burns, and he used them with a liberality that disgusted even the folks who were sympathetic with Frank.

There was finally produced an affidavit which was challenged as false, made by a man who was clearly a mental defective, and, rather to the general satisfaction of the people, the noted detective and his force moved out of town.

It was at about that time that the Jews, utterly unequal to the situation that had come about in Atlanta and Georgia, made appeal to Jews in other sections of the country.

How it was originated is a matter that never has been fully disclosed, but suddenly in late 1914 there began the general agitation that gave the case national and even international interest.

The lead in the matter was taken too prominently by publications that were owned or dominated by Jews. The New York Times was the leader in the agitation and, of course, it was well known that Mr. Ochs, its publisher and chief owner, was a Jew. But the Times treatment was much fairer and more sensible than that given to the case by many other publications that featured it. The same is true of the New York World. Those two papers did send capable reporters to investigate the affair and apparently left them to tell the facts as they were. The facts themselves, put forward without coloring and exaggeration, were the best argument that could be made for Frank; they really needed nothing more. But unfortunate Frank again got caught in a bad mess of circumstances.

Jews in many sections of the country began to bring pressure to bear on mediums of publicity.Some no doubt were inspired by an honest desire to help a member of their race who certainly was in a deplorable situation and who deserved help. But it was apparent that the bulk of them gave more importance to the display of help than to actual service that could be accomplished. Some publications sincerely wanted to render a justifiable service, not to Jews particularly but to truth and humanity. They went about the undertaking calmly and with some attention to the peculiar situation that had developed. Others plunged into it merely for the clearly apparent purpose of pleasing their Jewish clientele and arousing the maudlin sentimentalities of their readers.

Epochal Display of Jewish Arrogance

NO OTHER campaign such as that carried on for nearly a year throughout the country for Frank, was ever made in the United States. A great deal of it, of course, was due to honest interest in justice. But other men of whose guilt there was serious doubt had been convicted and in some cases hanged without a national furor being raised. Thus in addition to the natural and honest interest the facts of the case aroused, the furor was due to the concerted action of Jews throughout the country. It was a great display of power and solidarity, for within a few months time after the outside campaign started there began to flow into Georgia reams of published matter of every known variety aimed mostly at arousing national interest in Franks position. That it was due in great measure to the pulling of strings within the reach of Jews as a group is proved by the fact that a year and a half had passed before virtually any interest was shown in the case outside of Georgia.

Of course there was nothing essentially improper in the Jews of New York or Chicago or Podunk appealing to local editors on behalf of a man in Georgia or elsewhere. And there was nothing improper in these editors taking proper editorial cognizance of the case and of informing their readers concerning it and in commenting upon the injustice that a great state seemed on the verge of doing to one of its citizens.

But when the case became a mere pretext for the exercise of Jewish power and for the display ofJewish arrogance and for the cultivation of Jewish patronage by non-Jewish editors, then a double fault entered into the equation. For such exemplification injured the very cause that it pretended to serve.

Nation-Wide Slander of Georgia

LOOKING over a bundle of clippings of that period one is astounded by the speciousness, absence of sincere interest in the facts and apparent lack of any desire to do other than to appeal to the sob instincts of the public and to curry favor with Jew advertisers and financiers which characterized most of the matter published on the case outside of Georgia.

Heres a streamerthe first clipping that comes to handwhich was spread across the top-page of anEastern newspaper. A seven-column, 30-point heading says: It Isnt Leo M. Frank Who Is on Trial, But the U. S. Constitution. (The United States Supreme Court already had held that the Federal Constitution was in no way involved in the case). The hysterical appeal in the lines beneath the heading is typified by the following sentence: All the circumstances have a Russian odor, meaning, of course, the circumstances of the case.

Mr. Hearst, whose advent into the Georgia newspaper field had so much to do with the development of the horrid state of mind that came to be the chief factor in the affair, took up Franks cause veritably as his own and devoted to it much space in all of his newspapersoutside of Georgia. His paper in Georgia merely played low on the subject, taking care to drive no Jewish advertisers or anti-Jewish readers away. To have published in Georgia what he put forth in New York and Chicago and San Francisco would have wrecked his Georgia publication and would have done Frank no good, for it left out of consideration the very factor that in the ultimate had to control the public opinion of Georgia. It appealed merely to public sentiment elsewhere, and especially to Jewish patrons of the Hearst papers.

Most of the outside newspapermen who went to Georgia, ostensibly to investigate the case, were sent under orders to write the Frank side of it for a public that could have little weight in the premises. Hence they wrote only the Jewish side, with all its bloodcurdling possibilities, for an outside public that was little acquainted, if at all, with antecedent or underlying facts. Several of these newspapermen have since told how they merely made out a case for Frank and made no attempt to go to the heart of the matter; one, a young Jew who went down there for a New York Jewish paper, said later that he believed Frank to be guilty.

In making out a case for Frank and the Jews they necessarily made out one against those who insisted on Franks guilt and one that could be construed as a case against the state of Georgia and its citizens. That is where the big blunder was made and the harm was done, for, instead of alleviating, the outside agitation intensified the feeling in Georgia against Frank and the Jews. The average man therenot the man in the street alone but intelligent men, as well, could see in it all scarcely more than a display of far-reaching Jewish power and dominating influence. Hence it was resented.

In the midst of the agitation, the Macon, Georgia Telegraph, editorially among the strongest papers inGeorgia and the South, said: If Frank is innocent, and the Telegraph does not pretend to say that he is or is not, he has been done incalculable harm by those who sought to aid him. Well might he exclaim, God save me from my friends! If there has been stirred up racial prejudice in Georgia it has been stirred up not by the Gentile, not by the average Jew living in peace, contentment and mutual self-respect with its neighbors of other faiths in the South, but rather by those journalistic and self-appointed propagandists who first raised the charge that Frank was being persecuted because he was a Jew.

Again the Telegraph said: Much as Georgia may resent the unwarranted and astonishing attacks made on her good name and the spirit of justice and tolerance in her people by this libel-bund beyond our borders, it must be admitted to our shame, that this infamous heraldry of befouling sensation originated at home. The treatment of the Frank case by the hysterical Atlanta papers is directly responsible for it. Before and during the trial they handled the necessarily sensational features of the case pretty much as they developed and without especial color one way or the other. Then after several months there came a most astounding policy. One and all they clamored in lusty unison for a new trial for Frank. It was unanimous and it was all three of them together as if at a given signalwhich may and may not have been mere coincidence.

The Augusta, Georgia Chronicle made similar editorial expression, protesting against the kind of matter that was being used in appealing to the Jews outside of Georgia and which was necessarily injuring them in Georgia.

The Jews Fear Facts Even When Favorable

HOW much money was actually used in making the outside campaign for Frank would be difficult to determine, but there is reason to believe it was considerable. Jacob L. Schiff, the New York banker, was treasurer for the fund that was raised, and money was collected in all parts of the South. To what extent money was used improperly, if at all, is not known. What is known, however, is that the power of money was used to a greater extent than money itself and that neither was used effectively.

No one ever had a better case than did those who championed Leo M. Franks cause. The bare facts, should they have been isolated, brought clearly to light and emphasized, were sufficient. They were so convincing that to go beyond them was not only unnecessary but foolish, for such overshooting the mark merely confused the facts and added to the complications. So much for boasted Jewish cleverness and brilliancy.

The course of the Frank case and its aftermath made it quite clear that a characteristic of the Jew is a fear of facts, even when they are in his favor. From the very beginning of the case, Franks Jewish friends were prone to reach beyond the factsto seek to do by indirection and artifice what could easily have been done by direction and candor. They proceeded too frequently as they might have been expected to do had the facts been entirely against them, which they were not. Thus the public was never convinced that even the Jews truly believed Frank to be innocent and based its own belief in his guilt very largely in the methods pursued by the Jews in his behalf.

There are, of course, many notable exceptions to the statement about to be made:but the Jews who took a leading part in the mans behalf were usually moved more by their arrogance than by intelligent sympathy for the man, though doubtless they sincerely wanted to help him.

It Was Not a Sense of Justice But of Power

AFTER Frank was taken from the state farm and lynchedand it must be said when he went to die he showed superlative couragemany of those who had been interested in the affair wanted to pursue it until every question was cleared up. In other words, to them much more than the life or death of Frank was involved. Believing the man innocent they wanted to see him cleared, whether alive or dead, of every possible suspicion, And believing that public opinion had made a mistake that ended in a fearful tragedy, they wanted to prove that such a mistake was made; so that in future the people under similar circumstances would be loath to form opinions so readily on faulty facts. Then another individual was involved. He was Slaton, the governor, who saved Frank from being hanged by the state. From the most popular public man in Georgia, he fell, by the act of commutation, to the grade of the most unpopular; as is well known, his own life was threatened by a mob, And to this daymore than five years afterwardhe is still in the shadow of the local unpopularity that he won for himself by the most courageous act it is possible for a public man to perform.

But to the suggestion that proper investigations be made, at least from the point of view of the wrong done to Slaton, the Jews were the first to say NO.

Their answer was: It hurts business; lets forget it.

It has been rather difficult to talk to Jews about the case since it was closed by Franks death. TowardSlaton they evinced more of contempt than of true admiration. They joined in the superficial applause given himoutside of Georgia--immediately following his act of commutation. But in talking about the matter a number of Jews in New York not long after the occurrences in question, were almost unanimously of the opinion that Slaton had yielded more to Jewish power than to his sense of justice. In other words, it appeared difficult for the average Jewish mind to conceive of a man in Slatons position sacrificing himself for a principle. They thus seemed to find something pleasing to their racial self-esteem, rather than an example of human nobility, in Slatons performance.

Jews Do Not Fight in the Open

SEVERAL Jews of national prominence were appealed tonotably Henry Morgenthauto lend a hand in bringing about some recognition of Slaton that would show to the people of Georgia that the world in general would not ignore an act of sacrifice such as he performed and would not permit such a man to kill himself politically.

But from no one could any encouragement be had.

Even Mr. Hearst, a personal friend of Slatons and for whose Georgia newspaper Slaton did considerable and who made the pro side of the Frank case a newspaper asset outside of Georgia, refused to lend his resources to an effort made to rehabilitate Slaton in Georgia.

While Franks being a Jew had something to do with the feeling that quickly rose against him, it is doubtful if any abstract prejudice against Jews in general figured very much in the formation of opinion.

Frank finally was sacrificed by the blunders, the arrogance, and the lack of tact of his own people and by the average Jews refusal to look facts in the face and to accept them and act upon them, characteristics which were quite clearly exemplified in every phase of the Frank case.

The case showed how the Jews on necessity, for either right or wrong, may wield a power out of all proportion to their numbers, It also proves very probably that the Jew in using that power is prone to bungle the job, especially when it is employed toward controlling and maneuvering the public opinion of other races.

It also indicated quite clearly that Jews as a class are opportunists, more interested in the event than in the principle.

One interesting psychological phase, somewhat apart from the others, was demonstrated, The Jew would not fight clearly in the open.

Volumes One and Two of The International Jew, 236 and 256 pages respectively, sent to any address upon receipt of 25 cents for each volume [note from 1921].

Jewish World Notes

* * *

Source: Andrew Hamilton via Culture Clash

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A New Definition of Jewish Food Emerges in Bay Area Kitchens – Eater SF

Posted By on November 30, 2021

When the sun set on November 28, Jews across the world lit two candles to observe the first night of Hanukkah (the first is called a shamash, a helper candle that lights all the others). But for chef and owner Craig Stoll of San Francisco Italian restaurant Delfina, Hanukkah started weeks earlier, when the restaurant opened up online orders for latkes, along with fixings of Belfiore creme fraiche and Sqirl conserva. This year, the restaurant will sell 24,000 latkes as part of its take-home Hanukkah service, paying homage to the Jewish festival of lights and offering non-Jewish clientele an opportunity to take part in the holiday, with or without candles.

This isnt Stolls first foray in shepherding Jewish cuisine through the kitchen of his Neapolitan pizzeria. When he moved to the Bay Area in the late 1980s to lay the foundation for what would become a defining foothold on the regions understanding of Italian cuisine, Stoll, who is Jewish, crafted a menu that reflected a Jewish interpretation of the countrys food culture, featuring items like carciofi alla giudia (Roman-style fried Jerusalem artichokes) and bollito misto (an Italian stew) with brisket and tongue alongside a kumquat mostarda. At Delfina, diners might not know theyre eating Jewish food or even that Italian food can be simultaneously Jewish until theyre informed of a dishs history. At a time of year when the overlap couldnt be more explicitly illustrated, it begs the question: What makes Jewish food Jewish?

For Kristin Eriko Posner, a San Francisco-based Jewish and Japanese cook and recipe developer, Jewish food is defined by both tradition and community, anchored as much by the historical stories dishes carry as their ability to inspire new traditions. Its an intentional interpretation of Jewish food and one that informs Nourish Co., the lifestyle brand for multicultural and interfaith households she founded in 2016.

Posner converted to Judaism six years ago after she married her Ashkenazi (an ethnic distinction referring to Jews of European, particularly Eastern European, descent) Jewish husband. Posner says converting to Judaism brought her closer to her Japanese heritage, which she had long felt connected to through food. Shes since created Jewish-Japanese staples that honor both her and her husbands food traditions, like mochi sufganiyot and mochi latkes. This year she plans to order latkes from Wise Sons Jewish Delicatessen, a staple for Bay Area Jews, and offer a toppings bar of persimmon, Fuji apple relish, sour cream, and fresh ikura. In blending flavors from her two cultures, shes grown an appreciation for what they share. In both Judaism and Japanese culture, I feel like theres always way too much food on the table, and I think that comes from a history of not having enough, Posner says. The only Japanese anchor in my life was food, and I think thats true for a lot of like Jews in the diaspora its kind of a way to ground us.

Both a self-identified Jew by choice and a Jew of color, Posner is careful not to label Ashkenazi Jewish food as Jewish food writ large, to avoid acquiescing to larger forces of Ashkenormativity within American Jewish culture. Centering Jewishness around the existences of (largely white) European Jews can erase Sephardic and Mizrahi people and traditions, Posner says, referring to Jews whose lineage is rooted in Spain, Iran, Iraq, and Ethiopia, among other countries. Its so easy to do that when the norm here is [established] because so many people are Ashkenazi Jewish, but that doesnt mean that Sephardic and Mizrahi people dont exist too and their cultures arent important and beautiful.

With this, Posner hints at something more entrenched: when what it means to be Jewish is so often defined by what counts as Jewish food, its critical that the definition of Jewish food considers all Jews, and not just centered on those whose food traditions are most associated with one of the most well-known Jewish holidays.

Despite its relative insignificance in the Hebrew calendar, Hanukkah is one of the most widely celebrated Jewish holidays, due in part to its marketing as the American Jewish alternative to Christmas. Like most Jewish tales, Hanukkah is the story of an almost-annihilation, when the Syrian King Antiochus sent his army into ancient Jerusalem to destroy the Jewish temple. The Maccabees, an unofficial army of under-resourced farmers and rebels who organized a defense of the temple, defeated King Antiochus deputies. They later illuminated the Temple Mount for eight days and nights by way of a single jar of oil an unlikely feat considered a miracle, and the reason behind the holidays tradition of fried food.

Latke, the Yiddish word for pancake, is a fried mixture of shredded potato, onion, salt, pepper, egg, and some kind of additional binding agent, like flour or matzo meal. Fried until golden brown, latkes are typically served with sour cream and applesauce. They are an Ashkenazi food with history rooted in Spanish colonialism of Colombia; settlers sourced potatoes from Colombia for Europe, where they were then relegated to prison food and made a staple for people who couldnt afford much else, including Russian Jews. Because they were cheaper to make, by the late 1800s potato latkes supplanted the Hanukkah tradition of serving ricotta cheese pancakes, which had made their way to European countries when the Spanish government exiled Jews from Sicily in the late 1400s.

For David Nayfeld, the Ashkenazi Jewish chef and owner of Divisadero Street Italian spot Che Fico, food is central to Jewish self-definition; for both secular and practicing Jews, food allows for an exploration, and potential reclamation, of ones heritage. And like Posner, Nayfeld says in order to create Jewish food, there should be some element of history, culture, and knowledge sharing in the meal.

Che Fico is offering Hanukkah meals for pickup, with menu items ranging from brisket to latkes to butternut squash lasagna. But all year round, the restaurants menu also includes Roman Jewish, Sicilian Jewish, and Venetian Jewish dishes, including, including pollo arrosto and zabaione with pear and persimmon. The inspiration behind some of the decor and also the menu at Che Fico was my parents journey as refugees from the former USSR to staying in Rome while they were waiting for their refugee status, and then ultimately coming to the United States, Nayfeld says.

Prior to mass migrations to the U.S., living in somewhat culturally segregated neighborhoods, often called shtetls, allowed Jews to merge culturally Jewish food with ingredients and techniques from the countries in which they resided, which is why there seem to be so many organic crossovers between Jewish food and German, Moroccan, Iraqi or Italian food, for instance. And its through this adaptation and adjustments for religious norms that food becomes Jewish. Its about the people that adopt it and that proliferate it, and that they make their imprint onto it, Nayfeld says. Take marsala wine, for instance. When Jews ultimately made it to Sicily on the coast there and set up shop for hundreds of years, actually thousands of years before they were exiled rather than taking maybe something expensive like veal or something they didnt eat like pork cutlets and serve it with a marsala sauce, they [made] chicken cutlets or a roast chicken with marsala sauce.

On holidays like Hanukkah, Jews can engage with tradition with regional adaptations of Jewish foods. For American Jews without access to a Jewish bakery, a doughnut can become a worthy supplement for sufganiyot. For Jews living in Hawaii, its the dense and chewy malasada, and in India, Bene Jews eat gulab jamun. In this sense, food becomes Jewish through the meeting of tradition and adaptation, of ancient storytelling and acculturation; Jewish food is about the how of food, as much as the what.

Jewish food traditions dont even necessarily need to be created by Jews in order to be accepted into the Jewish culinary canon. For decades, Stoll has sold matzo ball soup at Delfina, using the same recipe that he grew up with one that features matzo balls with the surprising addition of half a walnut at their center. It was a family tradition Stoll brought to the Bay Area from Florida, one he didnt know the origin of until his adulthood. The story goes that his grandmothers housekeeper was assisting with the soup one year, and as they prepared the matzo ball mixture to cook, they put a walnut in it and [everyone] loved it. And no one ever knows why, but that just became a thing in the family. Years later, Stoll says, Im reading the recipe on the box and it instructs you to form the batter into a ball the size of a walnut. What was thought of as an inexplicable family tradition turned out to be a message lost in translation, but thus was born a new Jewish food.

At the same time, some Jewish foods are so acculturated that they hardly register as even having Jewish origins, like the bagel, hawked first by Polish Jews. In accordance with Jewish food symbolism, circular bread without a clear beginning or end is very Jewish. Roundness reflects the passage of time and the poetry of being without endings, suggesting that Judaism itself, and maybe Jewish food too, relies on a cycle of constant renewal and regeneration.

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Comic-Con on the Come-Up – San Diego Jewish World

Posted By on November 30, 2021

Overview of Comic Con Exhibit Hall, November 2021

By Shor M. Masori

SAN DIEGO Comic-Con@Home once again took place online this past summer due to Covid fears. However, Comic-Con also hosted a live convention in San Diego this year, perplexingly on Thanksgiving weekend. So, I took my tryptophan-laden self, picked up my recently Black Friday bruised wallet, and headed downtown to see an all new and all different Con, one from 30 years ago.

Cramming 140,000 eager and sweaty nerds into the convention center at once was an idea that excited no one, so instead they kept the population sparse. 60,000 people were able to buy tickets to Comic-Con Special Edition with the incentive that buying this ticket would ensure their place at the front of the online ticketing line the next time a proper SDCC was held. Anywhere else 60,000 people would make me feel like Im in a can of sardines but today it felt like I had space to hummingbird around to all of the interesting booths.

As I walked off the bridge crossing Harbor Drive, I saw the familiar site of a wound-up line next to the San Diego Convention Center. Normally that line is reserved for those waiting for entrance into Hall H, the biggest panel room. Instead, this was a line that all those attending had to go through to show proof that they were Coronavirus free. Hall H itself was converted into the registration area, allowing all attendees, press, and professionals to get their program books, a special pin, and a small bottle of hand sanitizer.

The first thing I noticed once inside was how different the layout of the Exhibit Hall was. Each booth aisle had more space. Some creators were able to co-opt the free tables next to them as a staging and break area. There was an entire section set aside so that attendees could take pictures with various nerdy wallpapers. I actually felt like I could go to Cafe Express and buy an overpriced burger in less than an hour!

The panels also had a different vibe. Summer is the time that many trailers are shown for the biggest movies of the next year. This time DC had already announced its line-up at the DC Fandome event and Disney already had itsD-23 Expo. For the first time that I can remember, none of the major production companies premiered something during the Con. The only traditionally big celebrity name that I recognized was Brent Spiner, who played Data on Star Trek: The Next Generation and Star Trek: Picard. His panel was the only one that I went to that I couldnt just walk into after it had started. Even co-creator of the Teenage Mutant Ninja Turtles Kevin Eastmans panel had seats to spare. Ballroom 20, the second biggest panel location, was only being used for the annual masquerade costume contest. This freed me up to explore more of the Convention Center itself and watch some of the smaller talks.

Eastmans spotlight panel provided an inside look into the creation of the Teenage Mutant Ninja Turtles. Eastman and co-creator Peter Laird made TMNT after Eastman drew what he described as the stupidest thing I could think of. That was Bruce Lee as the worst animal for fighting: a turtle. After laughing their butts off, Eastman and Laird decided to make the first TMNT comic and the rest is an almost 40-year history. Their company, Mirage Studios, was so named because in reality they were working out of their living room, the company was but a mirage. The first few issues Eastman drew of New York City were completely reference-based as he had never been to the Big Apple. Many comic book covers were inspired by the album covers of Eastmans favorite bands such as the Beatles and Rolling Stones.

Eastmans newest comic is currently the best-selling comic in the nation: The Last Ronin. Michelangelo is the only turtle left 30 years into a much grittier future. While the idea was originally written in 1987 (set for 2017) it was only after the #100th issue of Teenage Mutant Ninja Turtles came out in 2019 that they started to turn it into a story. The Last Ronin is based on the original Mirage Studios version of the Turtles, so old fans may feel reminiscent while new fans may have some catching up to do, at least if they want to get all the references.

Steampunk Variants across the Pop Culture Divide taught listeners how to cosplay, or create their own costumes, in a steampunk style. If you want to make a costume look more Steampunk, or as if the Victorian Era never ended, here are some easy tips: Goggles are a cliche but work in any costume as they can be worn in a variety of ways. Wearing a corset, regardless of whether it is underneath or on top of ones blouse in addition to a hat, especially a top hat, will get you a good silhouette. For added flair try adding a fancy belt, fans or umbrellas, buckles, a vest, tailcoats or a monocle. The key to cosplaying is to make it yours, even if that means stealing from everyone around you. Chances are someone has drawn a version of the costume youre making in a steampunk fashion. If not, there are plenty of other references of steampunk garb and to inspire you.

The last panel I attended was Developing Global Myth from the Muslim World: A Richer Stroytelling Landscape for Us All moderator Ausma Zahanat Khan said that the majority of Islamic stories are a celebratory embrace of truth and beauty. This is mainly done not by teaching people how to pray or when to fast, but by showing a true representation of what it means to be Muslim. Unfortunately, actualizing the truth is quite difficult with gatekeepers stopping ones story from being told.

Panelist Sarah Rand enjoys writing contemporary works inspired by her adoration of anime and martial arts. She complained that in most forms of media there is no real representation of Muslims who are comfortable with their religion. Fictional Muslims dont talk about their faith nor are they shown praying five times a day. A similar truism is found among most Jews in the media. If they arent Chasidim in suits, then the Jew is irreligious.

Faith is often not talked about in works of fiction but as Rand points out its a major driver in many peoples decision making because it represents their core values. Many in the industry in the positions of publishers, editors, and agents feel as though a truly Islamic tale would be off putting for many readers and hard to market, so they try to steer their talent away from Islamic aspects.

The other panelist, Ream Shukalry, says that to combat this she puts Islamic values in the themes of the story rather than at the forefront. Not unlike how Jerry Siegel and Joe Shushter wove Jewish DNA around Superman, essentially basing his origin story off of Moses, without explicitly making Superman Jewish. As a Syrian-American shes found that her Syrian cuisine is a great way to get people to respond well to Islamic culture. Four years ago, when Rand was starting her life as a professional writer, she had a big agent reach out to her. He liked her work but thought the book was too cultural and had too many brown characters so he asked her to tone it down. Instead, she found a different agent who not only supported her expression, but embraced it.

Unfortunately, agents as good as that one are hard to come by, so moderator Khan is working on a solution. His company, Fictional Frontiers, will launch next May. It will be a Muslim Creative Collective with networks in many kinds of media. Fictional Frontiers will launch with two stories, Noor Yusufs Beyond the Forest as well as Ink and Hacks Modal.

Beyond the Forest is a Narnia-esk story in which the three protagonists travel through the Legendarium of the Awilya, or sages. The Legendarium takes them through time to learn about the lives and lesson of the Awilya. Modal takes place in a future micromanaged by data. Data collection has gotten so good that it is predicting the future, based on the Muslim understanding of destiny, of course. In Islam, Allah has already written down all of what will happen in the Preserved Tablet (al-lawh al-mahfooz.) This does not mean that humans have no free will, just that Allah has already seen all that will happen. Check out these stories and more next year, only on Fictional Frontiers.

Quality Merch: With Hanukkah starting as the convention ended, I had the perfect opportunity to do some last-minute shopping. If youre shopping for a nerd some of their online stores may benefit you as well. For a kid that likes the finer things in life, Heroes Within sells hand-designed, high-quality clothing inspired by pop culture but not taken over by it.

As a Clark Kent-inspired reporter, I got a tan peacoat, like the ones reporters supposedly wore throughout the 20th century. Aside from stitching that looks like Supermans emblem and the inscription Truth, Justice, and a Better Tomorrow, it has the appearance of a normal peacoat.The inside has a blue lining with a bright red and yellow Superman logo in the middle with as many pockets as you can ask for. They really like pockets.

I got my brother Sky a tech jacket that was Batman Beyond-inspired. His logo was found in the back stitching and on the center within the grey coats red lining. It had pockets in every place imaginable, I think Sky will love it. Check them out at https://herowithinstore.com/ I got my Grandpa, a magnetic Star Trek the Next Generation badge and matching lapel. For my cousin Danielle, I found some Egyptian-inspired ear cufflink. Finally, I went to Toynks booth and got a Black Panther necklace. I dont know who to give it to yet but its always good to get a spare gift. This and many more pieces of pop culture apparel can be found at Toynk.com

Loki: Normally my editor prefers me not to wear a costume, given that Im working and need to look like a professional nerd. However, this year we were able to meet each other half way. I dressed up as President Loki from the new Loki series on Disney+. The costume is essentially a 3-piece suit with green and gold elements, a Vote Loki! Pin, and a horned crown. Having a lowkey and easy to create costume turned out to be fantastic as I came to find out that it was the most popular costume at the Con! The show Loki features a plethora of Loki variants from different timelines so we all could yell lines from the show to one another about being the real Loki or trading stories of what happened in our respective timelines. It also meant that I had just about as many pictures of me taken as I ended up taking of other cosplayers. Its a weirdly warm feeling to have a stranger that looks just like you walk up, yell something at you, then fist bump and take a picture with you. Its an even weirder feeling when it happens three times in a row.

Overall Comic-Con felt like it was back in action. There were noticeable differences given a third of the normal attendance and its placement in late Fall of a global pandemic, but it never felt lacking. One avid convention goer said that it was more like Wonder-Con, another Con put on in Spring by Comic-Con International in Anaheim. From my point of view, it was like the SDCC of years past. That was the era before nerd culture became pop culture, when it was still mostly people actually talking about and selling comics.

*Shor M. Masori is a freelance writer currently based at UC Berkeley. He may be contacted via shor.masori@sdjewishworld.com

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Chef Pati Jinich Shares Treasures of the Mexican Table – Jewish Journal

Posted By on November 30, 2021

What makes a good meal? Is it aromatic spices and harmonic flavors? Or, is it flavorful ingredients passed down from generation to generation?

Chef Pati Jinich believes that the quality of the dish lies in the saznthat unique taste achieved only by cracking the code. Its that special something that gives Mexican food its distinctive personality. It may just be an extra dash of salt or cooking something a little bit longer, explains Jinich. The same dish can be made by ten different people, but one person really took the time to cook it all the way or add that extra little bit of salt. Thats what makes a dish stand outthe time, care, and attention.

The Jewish Mexican cuisinire offers more than 150 recipes full of sazn in her new cookbook, Treasures of the Mexican Table: Classic Recipes, Local Secrets (Mariner Books, November 2021). Jinich considers it more ambitious than her previous two cookbooks.

It has incredibly delicious dishes that are approachable and easy to make and that you can make your own, says Jinich. Its just a book full of delicious, accessible dishes that youre going to want to include in your weekly meal rotations. The best part of it is that along with the dishes comes a story that will enrich your table just as much. Her favorite recipes include the salsa macha, a tomato-scallion-and-cheese soup, and a traditional mole from central Mexico.

The best part of it is that along with the dishes comes a story that will enrich your table just as much.

Born in Mexico City, Jinich comes from a long line of food aficionados. Her paternal grandfather came from a tiny shtetl in Poland. His diet primarily consisted of pickled herring, fried herring, boiled herring, potatoes and white onion. Jinichs grandmother was able to find her sister, an Auschwitz survivor, through the Red Cross. After she was recovered, Jinichs great-aunt Annie opened the very first Austrian bakery in Mexico.

Originally trained as a political analyst, Jinich studied at the LAcademie de Cuisine in Gaithersburg, Maryland. She shares her wealth of knowledge as the Emmy-nominated host of Patis Mexican Table. Currently in its tenth season, the award-winning series follows the culinary artist as she journeys across her homeland. Jinich expresses her boundless enthusiasm for Mexican food to audiences around the world.

Oh, it is just so full of life and stories, notes Jinich. Its so diverse and rich. Were such a treasure trove of wonderful ingredients.

Jinich finds cooking therapeutic. That being said, its not easy balancing writing cookbooks with filming a television series and raising a family.

I dont balance anything! Who said I balance? I dont! laughs Jinich. Everything is completely combined and mixed because I dont balance. Part of the cooking show is filmed inside of her kitchen at home. Jinich tries to schedule her travels when her children and husband have time off. My work, my family, and my personal life are very combined.

Jinichs overall cooking philosophy involves walking two paths. The first path involves honoring and respecting everything she has inheritedthe recipes that have been passed down, the techniques that have been taught to us, as well as the proper use and care of ingredients. Jinich explains that she tries to preserve all those heirlooms and treasures and lessons and keep them alive and pass them on. But, at the same time, I always open a window for exploration and for a new air to come in. The second path may lead her to try a new dish with a beloved ingredient. So, I always do those two things, says Jinich. Respect and honor what we have, but also leave room for something new.

Eve Rotmanis a writer on the West Coast.Follow her on Twitter@EveRotman

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Chef Pati Jinich Shares Treasures of the Mexican Table - Jewish Journal


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