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America must rethink its unique and contradictory advocacy of Israels Jewishness – Brookings Institution

Posted By on June 11, 2021

As a new Israeli government takes shape, the Biden administration must rethink its messaging about Israel and the Palestinians, especially in the absence of a clear path to ending their conflict. Beyond offering humanitarian aid to Gaza and dispatching Secretary of State Antony Blinken to the Middle East to solidify the Israel-Hamas ceasefire, President Joe Biden offered two principles: that both Palestinians and Israelis deserve equal measures of freedom, prosperity, and democracy; and that the region must acknowledge the right of Israel to exist as an independent Jewish state.

What is remarkable is that commentators saw the advocacy of equal rights for Palestinians as unusual but not Washingtons unique advocacy of Israels Jewishness, which has become second nature. The latter went practically unnoticed, as didthe inherent contradictions in advocating for democracy and equality, on the one hand, and the Jewishness of Israel, on the other which, by definition (and law), provides lesser rights to its non-Jewish citizens.As Americans have shifted their own attention to addressing systemic racism and inequality here at home, the deepinherent contradictions of our policy toward Israel are coming to a head.

It may seem at first glance that the American stance on Israels Jewishness isnt unusual. States often define themselves in ethno-religious nationalist terms; as a Jewish state, Israel is not an exception in that way. There is the Syrian Arab Republic, despite the presence of many non-Arabs, such as Kurds, and the Islamic Republic of Iran, despite the presence of many non-Muslim Iranians. Historically, the United States has backed non-democracies, even ruthless dictatorships, for reasons of expediency, and has accepted ethno-nationalist states in the context of conflict-resolution arrangements. Much as we may not like how states define themselves, we reluctantly go along, based on their membership in the United Nations and a degree of realism. But there is no case except Israels in which the United States specifically and actively advocates for a form of an ethno-nationalist state that discounts a large portion of its population and demands that others do the same.

When thinking about American backing for Israel, the focus usually turns to military, political, and financial aid, of which Israel is the largest cumulative recipient since World War II. But Americas championing of Israels Jewishness as a goal of American foreign policy is often ignored. This advocacy, present across the American political spectrum, has distorted our discourse on Israel/Palestine, and, inadvertently, emboldened Jewish supremacy in Israel. It has also exposed the limits of speaking of both democracy and Jewishness. With a new government in Israel about to be confirmed by Israels Knesset without long-time Prime Minister Benjamin Netanyahu the Biden administration must rethink its messaging.

Advocating for Israel specifically as a Jewish state directly and indirectly conflicts with the notion that states should represent and treat all their citizens equally, which is at the heart of democracy, an issue that Biden has made central for his administration and its foreign policy. First, there is the obvious issue of a citizens sense of belonging to a state defined in terms that exclude them. More centrally, this formulation privileges Jewishness even of non-citizens over citizenship of non-Jews in some important ways. For example, a Jew who is a non-citizen, with no relatives in Israel, and no direct connection to the state or to the land, has the automatic right to citizenship, and to assets bestowed by the state to go along with it, while a relative even a spouse of a non-Jewish citizen of Israel does not have a similar right.

Americas active embrace of this notion has had the consequence of reinforcing a sense of entitlement in Israel that has affected public attitudes and failed to halt a slippery slope toward Jewish supremacy. This goes beyond the rise of the Jewish far-right groups, now represented in the Knesset, that actively advocate for expelling Palestinians including those who are citizens from Israel. Consider the 2018 nation-state law that was passed during the Trump administration, without American protest, which makes no reference to democracy and proclaims that only Jews have the right to self-determination in Israel. And consider that 79% of Israeli Jews, according to a major 2016 Pew Research Center poll, say that Jews in Israel are entitled to privileges over non-Jews, and that 48% agree that Arabs should be expelled or transferred from Israel.

With unending occupation of the West Bank and Gaza, the line between citizen and non-citizen Palestinians was bound to be blurred, both because of rising Jewish fear of losing their demographic majority in Israel/Palestine and due to active provocation by the Jewish far right, as was made clear in the eruption that followed Israeli attempts to expel Palestinians from their homes in the Jerusalem neighborhood of Sheikh Jarrah. Israeli cities known for their amicable Arab-Jewish coexistence, such as Haifa, swiftly faced violent confrontations. Suddenly, it is not hard to imagine the path of structural inequality leading to something even worse.

Much of American political discourse portrays Israels Jewishness as something sacred to protect. Even among those who want to see Israel withdraw from the occupied territories, the arguments are often less connected to Israels obligations under international law, the inherent rights of Palestinians, or human rights, and more connected to the threat to Israel as a Jewish state. Under this mindset, which has been exhibited even by some progressive politicians, non-Jewish citizens of Israel let alone Palestinians under occupation are a demographic threat to Israels Jewishness that must be preempted or controlled. This has only reinforced or at least failed to stop the slippery slope of an Israeli discourse anchored in a biblical narrative about the promised land, including widespread convictions about Jewish privilege and broad political support for Israeli sovereignty over a complete and united Jerusalem as the capital of Israel. But if Jerusalem, why not Hebron, Nablus, or Bethlehem? If the land belongs to the Jews, where does that leave non-Jews? This core basis of legitimacy is implicitly and explicitly built into most Jewish Israelis own sense of rights and legitimacy, which has inevitably opened space to the expansion of Israeli Jewish supremacy. And rather than work to head off this dangerous trend, Americas projected enthusiasm for Israels Jewishness was bound to face the kind of contradictions that, inadvertently, gave room to militant Jewish supremacists.

Lets be clear. Many states in the Middle East, including undemocratic ones, that are now accepted as sovereign entities Jordan, Israel, Kuwait, Qatar, the United Arab Emirates, to mention but a few did not exist as such in early 20th century. In international eyes, their current legitimacy as sovereign entities is strictly a function of their admittance to the United Nations, not of their own narratives about their creation. In the American discourse, the line between anchoring policy toward Israel in international laws and norms, and anchoring it in the Jewish narrative about Israel, has been blurred. This was the case long before the Trump presidency, which relied on the support of evangelical Christians who backed a religious narrative about Israel, sent an envoy to Israel who openly affirmed that narrative, and rewarded that evangelical support with recognition of Jerusalem as the capital of Israel. (Though support for Israel among young American evangelicals is declining, as I recently wrote).

Everyone is entitled to their own national and religious narrative, but those narratives cannot serve as the basis of sovereignty in relations among states and certainly not for American foreign policy. As a sovereign state, Israel can define itself as it likes. But the United States especially under the Biden administration which prioritizes the fight for democracy must not embrace and advocate what inherently contradicts the cherished values of democracy and equality it wants to defend and promote. In that vein, we must stand for states that belong to all their citizens equally, not ones that belong to one group of citizens at the expense of others.

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America must rethink its unique and contradictory advocacy of Israels Jewishness - Brookings Institution

LAUSD Teacher Resigns from Union Over Pro-BDS Motion: I Feel Unsafe As a Jew – Jewish Journal

Posted By on June 11, 2021

A teacher at the Los Angeles Unified School District (LAUSD) has resigned from the United Teachers Los Angeles (UTLA) union as a result of the union taking up a motion supporting the Boycott, Divestment and Sanctions (BDS) movement.

The motion, which was passed during UTLAs North Area (northeast Los Angeles) and Harbor Area (which includes Carson and San Pedro) meetings on May 20, expressed our solidarity with the Palestinian people and call for Israel to end bombardment of Gaza and stop displacement at Sheikh Jarrah and endorsed the international campaign for boycotts, divestment, and sanctions against apartheid in Israel. UTLA said in a statement that the motion would be taken up for a vote by the UTLA House of Representatives in September and that motions passed in Area meetings dont reflect the opinion of UTLA leadership.

Lindsey Kohn, a sixth-grade math and science teacher at James Madison Middle School in North Hollywood, wrote in her letter of resignation that I feel unsafe as a Jew in this UTLA with the motion being brought to a vote. As an educated person, I cannot understand how the union can stand by a terrorist organization and a country that bombs Israel, hurts their children and wants to kill every Jew. The Palestinians use children and civilians as human shields and then blame Israel for their death. This political battle has NOTHING to do with the education of my students.

Additionally, Kohn chided UTLA for supporting the Black Lives Matter (BLM) movement, accusing the union of putting many lives in danger by taking away our school safety officers. This organization is racist, anti-semitic [sic] and clearly extremely ignorant.

Kohn told the Journal that the union was very nonchalant about the motion, telling her that they were just going to wait and see what happens with the upcoming vote. Kohn felt like she needed to resign from the union because the only way to have my voice heard is to take my money away from them; she had been in the union for 11 years.

I think the union at this point needs to be broken down, Kohn said. Every other Jewish teacher I speak toexcept the Palestinian sympathizer ones, which unfortunately there are manytheyre angry too. So hopefully we will get a backlash and people will start walking out.

A spokesperson for UTLA did not respond to the Journals request for comment. A spokesperson for LAUSD declined to comment to the Journal.

Various local Jewish groups have criticized the motion. Anti-Defamation League Regional Director Jeffrey I. Abrams wrote in a May 28 letter to UTLA that the motion is extremely one-sided and makes problematic claims and biased assumptions, including blaming the recent outbreak of violence solely on Israel. The Jewish Federation of Greater Los Angeles similarly said in a June 7 statement, In the wake of numerous attacks against the Jewish community, this motion adds fuel to the fire of antisemitism and does nothing to achieve a just resolution to the Palestinian-Israeli conflict. Instead, it dehumanizes and demonizes Jews and Israelis, all while delegitimizing Israels right to exist. At best, it white-washes Israelis and Jews, erasing the diverse history of Mizrahi (Eastern and Middle Eastern) Jews and the persecution, discrimination, and bigotry all Jews have faced as minorities wherever they have lived, throughout every era in history. We cannot allow any teachers or students to feel that their teachers union is collectively poised against them.

On the other hand, Venice High School history teacher Soni Lloyd, a UTLA chapter chair, told The Los Angeles Times that voting on the motion is necessary because labor unions are inherently anti-imperialist, which is why they are speaking up for the Palestinians. This is not about singling out a specific demographic, its about opposing colonization, war crimes and injustice, which are all things that harm the cause of labor.

A spokesperson for the Palestinian Youth Movement also told the Times, The second-largest teachers union in the country is on the path towards making a clear, decisive moral stance against Israels ethnic cleansing of the Palestinian people. In doing so, UTLA members add their voices to the growingtide of public supportfor Palestinian liberation.

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LAUSD Teacher Resigns from Union Over Pro-BDS Motion: I Feel Unsafe As a Jew - Jewish Journal

A violation of the Jewish spirit Analysis – Ynetnews

Posted By on June 11, 2021

The ultra-Orthodox parties in the Knesset held an emergency meeting earlier this week. They proclaimed their loyalty to outgoing Prime Minister Benjamin Netanyahu, rejected the option to join the new coalition that will replace him after 12 years in power and called on their constituents not to cooperate with the new government.

The Haredi opposition to the so-called "coalition for change" is legitimate and understandable. The ultra-Orthodox public has been supported financially by the outgoing government and their leadership feels it is being pushed aside.

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Moshe Gafni and Aryeh Deri attacking Naftali Bennett last week for joining the coalition for change and removing Benjamin Netanyahu from power

(Photo: Amit Shabi)

These feelings should not be underestimated, but the Haredi politicians have been taking their legitimate protests to baffling extremes by claiming the new government represents the end of Israel as a Jewish state and that their members are on the verge of persecution the likes of which were only seen in pre-state times.

"Take off your yarmulke," they demanded of Prime Minister-designate Naftali Bennett, calling him evil and a Reform Jew.

In their eyes, this was the worse epithet yet and a reference to the liberal stream of Judaism practiced by much of the American Jewish community but berated and hated by the ultra-Orthodox.

Shas leader Aryeh Deri said the first religious prime minister in Israeli history would destroy any remnant of Judaism that he claimed the ultra-Orthodox have fought to protect in Israel's 73 years, including Shabbat, Orthodox conversions and kashrut.

"It will tear Jewish society apart, sending it back to live as it did in the days of the Diaspora," Deri lamented.

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Haredi demonstrators are hit by police water cannons as they protested IDF draft for members of their community

(Photo: AFP)

With their attacks on Bennett, the Haredi political leaders have shown how far they are disconnected from Israeli society, living up to the accusations against them that they claim to have sole authority over the Jewish faith and how it must be practiced.

Telling a religious Jew to remove his yarmulke in a political dispute is a violation of the spirit of the Jewish faith.

None of Deri's colleagues asked him to remove his own kippa when he was convicted of corruption and sentenced to jail in 1999.

None of them told Yigal Amir to remove his after the religious Jewish extremist assassinated prime minister Yitzhak Rabin in 1995.

And no one is suggesting that Yaakov Litzman, a leader of the United Torah Judaism party, remove his yarmulke after he was indicted for defending accused pedophile Malka Leifer as she fought her extradition to Australia for more than seven years.

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Accused pedophile Malka Leifer in court contesting her extradition to Australia to stand trial in 2019

(Photo: Amit Shabi)

Bennett's crime is that his intended government does not include the ultra-Orthodox parties. His political conduct may be worthy of condemnation, but his yarmulke should remain where it is.

The new government that will be sworn in on Sunday is made up of parties representing the right, the left and the center of Israel's political spectrum and includes a fair amount of religious members.

It does not have a Haredi contingency, but nor does it intend to wage war against this sector of Israeli society.

The wailing chest-beating of the Haredi party leaders is pure political theater and likely driven by their own interests and not those of their voters.

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A violation of the Jewish spirit Analysis - Ynetnews

Debt owed to Jewish refugee art – Church Times – Church Times

Posted By on June 11, 2021

AFTER the Second World War, there was an almost unprecedented expansion of the number of church buildings containing works of art, as churches were repaired or built with new work installed in them. This was a time of impassioned artistic activity, in which the catalyst for the Church was, to a significant extent, migr artists, many of whom were Jewish.

This remarkable generation of refugees from Nazi-dominated Europe contributed artworks that greatly enriched British culture and churches. Yet their significance is only just beginning to be examined and recognised as their legacy comes under threat.

Jan Piotrowicz / MyLondonHomeCrucifixion or Adoration of the Shepherds at St Johns Waterloo, painted by Hans Feibusch in 1951

St Johns, Waterloo, is home to two murals by the migr artist Hans Feibusch. Its Vicar, Canon Giles Goddard, understands more than most the significance of this period, and the issues raised: Our Feibusch murals have graced St Johns and focused our thoughts for almost 70 years.

But it is only now that we, and other churches blessed with works of this period, are beginning to see the bigger picture. What did Feibusch and his fellow non-Christian artists bring to our faith and to our understanding of the post-war world? How can we save their legacy, so significant and yet so much at risk? And how can we respond to the art of refugees in Britain today?

Royal Foundation of St KatherineGenesis by Naomi Blake, 1994

Nick Braithwaite, great-nephew of George Mayer-Marton, is campaigning to save his great-uncles vast 1955 Crucifixion mural a rare combination of fresco and mosaic at the Roman Catholic Church of the Holy Rosary, Oldham. He says that these artists brought an infusion of Continental modernist energy into a conservative art scene in the UK.

Many of these artists had lost everything before their arrival, and could only eke out a living at first. The sculptor Ernst Mller-Blensdorf, declared a degenerate artist by the Nazis, who ordered all his work to be destroyed, migrated first to Norway. There, his plan for a cultural centre promoting peace, including a sculpture of Fridtjof Nansen, the League of Nations High Commissioner for Refugees, attracted widespread support; but as work on the project was about to begin, Norway was invaded, and Mller-Blensdorf fled to Britain.

Nazi persecution also ended the career of Mayer-Marton in Vienna. He, too, fled to Britain, and, as a Hungarian citizen, managed to ship all his Vienna work here. In September 1940, however, a German incendiary bomb destroyed the London studio where he was living, though he and his wife Grete had taken shelter before the air raid.

IN EUROPE and the United States, this was a time of a modernist preoccupation with religion and spirituality. The image of the crucified Christ became, for many artists, synonymous with the suffering endured through the war, most substantively in the Holocaust.

Monica Bohm-Duchen, the creative director and initiator of Insiders/Outsiders, an ongoing initiative to celebrate refugees from Nazi Europe and their contribution to British culture, says that, although Jewish artists had portrayed Jesus as a Jew from the late 1800s onwards, Marc Chagall became a seminal figure in this regard for many Jewish artists.

The Chapter, Canterbury CathedralPeace by Ervin Bossnyi

Like many, Chagall, while not a practising Jew, nevertheless felt intensely Jewish, and was acutely aware of the rise of fascism in Europe. His White Crucifixion (1938) depicts the sufferings of the Jewish people in the image of a Jewish Jesus.

After 1945, however, his art tends towards universalism, as with his first commission for a Christian church, Crossing of the Red Sea: a ceramic mural for Notre-Dame de Toute Grce du Plateau dAssy, which was created In the name of the liberty of all religions.

As one of the best-known Jewish artists of the time, Chagall, by his example, legitimated, validated, and prompted quite a lot of other younger artists of Jewish origin to follow suit in working for the Church, Ms Bohm-Duchen suggests.

Mayor-Marton was also from an assimilated family, and, Mr Braithwaite says, may have identified more as Hungarian than Jewish originally. Jewish identity was forced on him by the Nazis, and the experience of working on a series of far-sighted commissions from the Roman Catholic Church for churches and schools in the north-west of England provided a means by which to process some of his wartime experience.

Mayer-Marton poured his suffering, including the loss of his parents and younger brother in the Holocaust, into the intensely Jewish image of the crucified Christ created for the Church of the Holy Rosary.

George Bell, Bishop of Chichester during and after the war, was a key figure in bringing refugees to Britain and in encouraging churches to commission migr artists. Feibusch was befriended by Bell, whose influence caused him to receive the first of his church commissions for murals on religious themes.

The result was that Feibusch became responsible for more murals in Church of England churches than any other artist in its history. Dr Andrew Chandler writes in the Insiders/Outsiders book that Feibusch found something of a father in God in Bell, for whom refugee artists were a powerful meeting point between two of his most profound commitments: that it was the responsibility of the Christian Church both to plead for the refugee, and also to welcome the artist within its doors, not simply for entertainment but for actual work.

Despite these commitments, Bell could not assist all with whom he corresponded. Blensdorf and the Hungarian-born stained-glass artist Ervin Bossnyi were among those to whom he offered sympathy and encouragement, but who had to wait for their later opportunities at Salisbury and Canterbury cathedrals respectively.

Ms Bohm-Duchen refers to the insight in which, in an unpublished essay on the nature of Jewish art, Feibusch made it quite clear that he almost envied the richness of possibilities within the Christian Bible and the Christian Church, which wasnt available to him as a Jewish artist working for the synagogue. She thinks that Chagall almost certainly felt exactly the same.

IN THE work of the Jewish artists, Ms Bohm-Duchen detects a sense of going back to a period in the 19th century, when use of Christian iconography was seen as a way of building bridges, of forging links, of creating dialogue between Jews and Christians. This seemed more necessary than ever in the wake of the war.

St Mary the BoltonsMother and Child by Naomi Blake, 2001

The sculptor Naomi Blake, for example with work at Friends House, St Mary the Boltons, and the Royal Foundation of St Katharine made it very, very clear in her whole attitude to life and to religion and spirituality, that she wished to improve relations, to build better bridges, between different faiths.

Deeply moved by the human suffering he had witnessed, Blensdorf conceived the idea of an International Nansen Monument to promote peace and encourage human rights.

The war prevented his realisation of this vision through a series of soul-destroying setbacks. Twice, Blensdorf lost everything that he owned and had made, and yet he wrote that he was not discouraged in the least, because of the opportunity in exile to come back to real creative art. His experience of sacrifice and resurrection informed his sculptures Abrahams Sacrifice and Resurrection Christ.

His focus on peace promotion was characteristic of other Jewish artists in this period who worked with biblical or Christian iconography.

The work of Bossnyi is similar to that of Chagall. His stained-glass commissions often required the use of specifically Christian imagery, yet he recognised the profound inspiration of all the great religions, possessed a reverence for life, and longed for a new cosmopolitan world order, in which ideological, racist, and cultural differences no longer mattered.

In the first of his windows for Canterbury Cathedral, dedicated to unity and peace and conceived throughout in radiant colours, the ascended Christ welcomes children of all races. In the second, four prisoners are raised up from leaden hues into a glittering freedom where butterflies and birds take flight.

THE work of these artists is historically significant, and an aesthetically rich contribution to Jewish-Christian relations and dialogue. It is work that deserves to be better known, better understood, and better preserved.

Ash MillsSpirit and Endeavour in Salisbury Cathedral

Mayer-Martons work illustrates the extremes of preservation issues faced by work from this period, however, as two churches containing his work have been closed. One was demolished, resulting in an urgent campaign to save his Pentecost mosaic mural, which is now in Liverpool Metropolitan Cathedral.

The other, at Oldham, is still under threat, but in the 1980s, a parish priest, not appreciating its significance, overpainted the fresco element of his mosaic mural. Other works by artists from this period, although not so actively vandalised, are nevertheless in need of significant restoration.

The story of these artists from Germany, Austria, Poland, Czechoslovakia, and Hungary, as well as Holocaust survivors who came to England after 1945 is a story of effective interfaith dialogue and appreciation for others creativity.

It is a story in which the Church is at the heart of welcome and hospitality, combined with awareness of the immense contribution that refugees make to the culture and economy of their host countries.

Our current lack of appreciation for that story, these artists, and their works, is, perhaps, symptomatic of the place in which our nations conversation about immigration is currently stuck. Respair the return of hope after a period of despair is a word that fell out of use many centuries ago, but which describes this story very well. If we were to reinhabit this story as Church and nation, then we might truly know respair.

A Jewish Jesus: Art and Faith in the Shadow of World War II takes place on Wednesday 16 June at St Johns, Waterloo.

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Debt owed to Jewish refugee art - Church Times - Church Times

Opinion: Setting the record straight on uptick in anti-Semitism – centraljersey.com

Posted By on June 11, 2021

We are all saddened by the loss of civilian life during the recent Israel/Hamas conflict.

Demonizing Israel and solely blaming it mischaracterizes the recent conflict. Hamas a designated terrorist organization launched over 4,000 rockets into Israel during the conflict and has a history of hiding its military assets behind Palestinian civilian spaces like schools and hospitals. Hamas also purposefully targets civilian centers with its rockets, while the Israeli army takes significant steps to avoid civilian casualties, including warnings via all cellphones in the area before an air attack.

Israel has the right to defend itself, like all countries, and Congress has reaffirmed on a broad bi-partisan basis Former President Barack Obamas 10-year commitment of full security assistance without added restrictions, which President Joe Biden and other world leaders have recognized.

As a result of the conflict in the Middle East, unfortunately we have seen an increase in anti-Semitic attacks against Jews across the world and in our local community. Too often, purveyors of anti-Semitism are using their political disagreements with Israel as a cover for their hatred of Jews. Anti-Israel marches, with chants of from the river to the sea, as well as pro-BDS activities that only seek to delegitimize Israel and deny its right to exist are not helpful towards achieving lasting peace in the region.

Falsely accusing Israel of being an apartheid state ignores the reality that Israeli Arabs enjoy full citizenship rights.

Moreover, these statements eliminate meaningful dialogue and contribute to an environment of hate in this country.

In response to issues raised regarding the conflict, the eviction of Palestinians being evicted in East Jerusalem, this is a legal dispute that is being dealt with in the Israel Supreme Court. The case centers on six families. and the court has not ruled on whether the landowners can evict the families who have been at-will tenants on the land since the 1980s.

Israel has always looked to make peace with the Palestinians to address the concerns of both parties. However, unfortunately, in 1948, 2000 and 2008, peace proposals were rejected by the Palestinians each time without making a counteroffer. Their response was war and terrorism.

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Opinion: Setting the record straight on uptick in anti-Semitism - centraljersey.com

USC Shoah Foundation and Stanford University Reveal The Starling Lab – PRNewswire

Posted By on June 11, 2021

SAN FRANCISCO, June 10, 2021 /PRNewswire/ --Today, the USC Shoah Foundation and Stanford University unveil the Starling Lab, a new research center tackling the technical and ethical challenges of establishing trust in the most sensitive digital records of our human history, using the latest advances in cryptography and decentralized web protocols. The announcement was made during RightsCon, the world's leading summit on human rights in the digital age.

The Starling Lab is supported by a long-term, multi-year commitment of funding from the Filecoin Foundation for the Decentralized Web (FFDW), and by Protocol Labs. An initial $2 million commitment will be used to hire full-time staff and fund fellowships at the Lab, bringing together faculty, students, and industry experts to develop technology and methods that make the decentralized internet a viable platform for social impact.

Human rights groups interested in working with organizations like FFDW and the Starling Lab to capture, store, verify and preserve valuable data sets should visit starlinglab.org/join to learn more about training, educational, and grant opportunities.

On stage at RightsCon, FFDW Board Chair Marta Belcher and Starling Lab Founding Director Jonathan Dotan discussed the creation of the Starling Lab and the possibilities of strengthening the integrity of history, journalism, and legal accountability in this era of rising digital misinformation.

"The original promise of the internet was to use decentralized systems to give everyone a chance to expand human knowledge and understanding. That vision may seem distant, but it is more vital than ever before," said Jonathan Dotan, founding director of the Starling Lab. "We are passionate to help write a new chapter for the web by innovating with technology and ethics that allow everyone to restore digital trust again."

There have already been notable proofs of concept built by Starling's research teams to document human rights and civil rights violations, war crimes, and genocide testimony. A recent example includes the 78 Days: A Photographic Archive of Trust, an archive of images captured by Reuters' photojournalists documenting the pivotal 78 days of the United States presidential transition between the 2020 election and Inauguration Day.

In the years ahead, the Starling Lab will be the permanent home for future case studies and as an innovation laboratory that explores new decentralized technology and governance in the field to address present-day mass atrocities, intolerance and hate-based violence, and unrest due to climate change. It will bring back these learnings to pioneer new collegiate courses, K-12 curriculum, and professional training modules on digital trust.

Commenting on the launch of the Starling Lab, Colin Evran, Ecosystem Lead at Protocol Labs, said, "The Starling Lab will accelerate the transition from Web2 to Web3, enabling more traditional Web2 companies to store, verify and preserve valuable data sets in powerful new ways using decentralized technologies like Filecoin and IPFS. As a founding partner, Protocol Labs is thrilled to be cementing its long-term commitment to the Starling Lab through funding and world-class mentorship."

"The Starling Lab and FFDW share the mission of preserving humanity's most important information," said Marta Belcher, board chair of the FFDW. "We are thrilled to be able to support the Starling Lab's critical work of documenting human rights abuses and ensuring that that data persists using decentralized web technologies."

Stephen Smith, Finci-Viterbi executive director of USC Shoah Foundation, UNESCO chair on Genocide Education, and faculty director of the Starling Lab at USC, adds, "For over 25 years, the USC Shoah Foundation has embraced advanced technologies that can transform preservation and education as we advance our mission of developing empathy, respect and understanding through testimony. We are grateful for this commitment from FFDW and PL as it will allow us to deepen an important new area of research and fulfill our promise to survivors of genocide by ensuring that their digital history can withstand the test of time."

"The authenticity of digital data can't be taken for granted," said Tsachy Weissman, professor of electrical engineering and faculty director of the Starling Lab at Stanford. "Revisiting many of the problems in information processing through the lens of data authenticity yields exciting research questions that we are looking forward to addressing with this timely framework."

To learn more about the work of the Starling Lab, visit https://www.starlinglab.org. The Starling Lab welcomes organizations to apply to collaborate and be a part of this revolution.

About The Starling LabThe Starling Lab brings together a wide array of disciplines to meet the technical and ethical challenges of establishing trust in the most sensitive digital records of our human history. Co-founded by the USC Shoah Foundation and Stanford University's Department of Electrical Engineering, Starling Lab's programs catalyze innovation and education in cryptographic methods and decentralized web protocols to advance human rights. With a bias to responsible action, The Lab's prototypes will lead by example to show a bright path to deploy technology and methods that make the decentralized internet a viable platform for social impact.

About the Filecoin Foundation for the Decentralized WebFilecoin is a peer-to-peer network designed to store humanity's most important information. The Filecoin project has two related foundations, each with a unique mission related to its ecosystem, stewarding its governance, and promoting its mission of supporting the decentralized web. The Filecoin Foundation for the Decentralized Web (FFDW) is a charitable organization whose activities include building and supporting the decentralized web community, funding research and development, and educating the public about the decentralized web.

About Protocol LabsProtocol Labs is an open-source research, development, and deployment laboratory. Our projects include IPFS, Filecoin, libp2p, and many more. We aim to make human existence orders of magnitude better through technology. We are a fully distributed company. Our team of more than 100 members works remotely and in the open to improve the internet humanity's most important technology as we explore new advances in computing and related fields.

About USC Shoah FoundationUSC Shoah Foundation The Institute for Visual History and Education develops empathy, understanding and respect through testimony, using its Visual History Archive of more than 55,000 video testimonies, award-winning IWitness education program, and the Center for Advanced Genocide Research. USC Shoah Foundation's interactive programming, research and materials are accessed in museums and universities, cited by government leaders and NGOs, and taught in classrooms around the world. Now in its third decade, USC Shoah Foundation reaches millions of people on six continents from its home at the Dornsife College of Letters, Arts and Sciences at the University of Southern California.

About Stanford Department of Electrical EngineeringThe Department of Electrical Engineering (EE) at Stanford innovates by conducting fundamental and applied research to develop physical technologies, hardware and software systems, and information technologies. Throughout its 125-year history, EE at Stanford's innovations and entrepreneurship have helped create Silicon Valley, from the invention of microprocessors, public-key cryptography, and MIMO wireless technology. EE's faculty and students continue to advance the state of the art, define new directions for electrical engineering and develop new technologies. These advancements help address critical societal challenges in biology, medicine, energy and the environment.

SOURCE Filecoin Foundation for the Decentralized Web

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USC Shoah Foundation and Stanford University Reveal The Starling Lab - PRNewswire

We must celebrate the lives and gifts of our Holocaust survivors | Opinion – NorthJersey.com

Posted By on June 11, 2021

Rabbi David-Seth Kirshner, Special to the USA TODAY Network Published 4:01 a.m. ET June 11, 2021

Much of my Jewish life has been shaped by the teachings brought down from Mount Sinai and the memories instilled from Auschwitz. I have followed laws, kept traditions and been trained to remember the martyrdom of those in Europe who died for their beliefs.

My childhood is filled with memories of older men and women who made the synagogue their second home. These people spoke English but with a strong accent and knew the prayers by heart. As a young kid running around the Temple with my Matchbox cars in hand, these people would stop me with a small tear in their eye, say something to me in Yiddish that I did not understand and then extend their hand to offer me some candy. When they did, I could see in the outstretched, wrinkled skin of their forearms the pale-blue numbers tattooed upon them which told a nightmare of a story that we would never comprehend.

The words '#WeRemember' are displayed at the facade of the Austrian Parliament at the Hofburg palace in support of the campaign for the International Holocaust Remembrance Day in Vienna, Austria, Jan. 27, 2021. The anniversary of the liberation of the Nazi death camp Auschwitz is on Jan. 27, marking the International Holocaust Remembrance Day. (Photo: Ronald Zak, AP)

Whether in my Jewish day school, at my synagogue or swimming laps at the Jewish Community Center, our Jewish world was constantly surrounded by a smattering of Survivors. That is a dwindling population that will be no more than a memory for our childrens generation.

Like many of you, I have lit a candle on Yom Hashoa Holocaust Memorial Day and I have participated in International Holocaust Day and spoken about both from my pulpit. One area that we collectively can devote more attention and recognition is towards the courage, heroism and resilience of Holocaust survivors in our world.

Jonathan Ornstein, the Director of the JCC in Krakow ideated Holocaust Survivor Day and has created the vision and momentum to mark a time on the calendar where communities across the globe can pause and properly acknowledge the gift that Shoah Survivors have been to our Jewish world. The day ofJune 26 was chosen (it ison June 24this year becauseJune 26is the fast and day of memory, the 17thof Tammuz) because that is the birthday of Marian Turksi, a Shoah survivor who lost all of his family in the camps. After the war, Turski settled in Warsaw and used his pen to fight communism and used his feet to march for equity in all four corners of the earth. Turski is 94 years young and a beautiful representative of this special endeavor.

I ask you to consider one or all of the following ways you can be a part of this new moment in time and this hallowed experience of honoring survivors of the Holocaust:

I look forward to marking this day on the calendar for years to come and celebrating the lives and accomplishments of the Shoah Survivors who shaped our collective world for the better.

Rabbi David-Seth Kirshner of Temple Emanu-El in Closter, which is making preparations to safely open to small prayer quorums in the coming weeks.(Photo: Temple Emanu-El)

Rabbi David-Seth Kirshner is the Senior Rabbi of Temple Emanu-El in Closter and a Committee Member of the JCC in Krakow dedicated to Holocaust Survivors Day. He has been to Poland sixteen times and has his next mission planned for October 2021.

Read or Share this story: https://www.northjersey.com/story/opinion/2021/06/11/holocaust-survivors-join-celebrating-their-miraculous-lives/7640479002/

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We must celebrate the lives and gifts of our Holocaust survivors | Opinion - NorthJersey.com

For the diaspora, ties that bind and divide – Hindustan Times

Posted By on June 9, 2021

One of the most heartening aspects of Indias heartbreaking struggle with the deadly second wave of the Covid-19 pandemic has been the outpouring of support from the Indian diaspora.

In the United Kingdom (UK), an independent Gofundme campaign organised by British Indians exceeded its initial goal of raising 160,000 to purchase 200 oxygen concentrators in just one day. The India Philanthropy Alliance comprising 14 diaspora groups in the United States (US) working toward humanitarian and development goals in India has raised millions of dollars in Covid relief. Such stories, from a range of countries where Indian immigrants have settled in large numbers, are legion.

Our research on Indian-Americans, now the second largest immigrant group in the US, suggests that the ties that bind the diaspora to their homeland are resilient, even among members of the second generation who may lack the direct connection of their parents to their ancestral homeland. But these feelings of solidarity simultaneously coexist with forces that can increase estrangement including some that originate from within India itself.

In a previous column in these pages (On India, a fracture in the diaspora; February 10), we warned that the Indian-American community is increasingly divided on political, religious, and generational lines. Political polarisation in India had not stopped at the waters edge; it has been exported to the US.

In our most recent study drawing on the findings of the Indian American Attitudes Survey (IAAS), a nationally representative survey of Indian-Americans we conducted in September 2020 we dig deeper into the social realities of Indian-American diaspora. Once more, the warning signs of polarisation are evident. Fortunately, at an individual level, religious polarisation among diaspora members of different faiths is less pronounced than one might fear. But partisan polarisation linked to political preferences both in India and the US is rife.

Individuals associated with opposing political camps are much less comfortable fraternising with one another than with members of their own tribe. Interestingly, this polarisation is asymmetric: Indian- Americans who identify as Democrats are much less comfortable having close friends who are Republicans than the converse. The same is true of Congress supporters vis--vis supporters of the Bharatiya Janata Party (BJP). How much of this has to do with structural factors as opposed to transient forces such as the leadership of Donald Trump and Narendra Modi remains an open question.

While nearly 30% of Indian-Americans indicate that domestic politics in India is exacerbating divisions within the Indian-American community, this remains a minority view. A plurality (40%) of Indian-Americans does not believe that domestic politics is dividing the Indian diaspora in the US, and one-third does not have an opinion.

For those who perceive that polarisation in India is negatively impacting the diaspora, religion, political leadership, and political parties are identified as the primary culprits (figure 1). Many of these factors are inextricably linked. For Indian-Americans who view the rise of Hindu majoritarianism in India sceptically, for example, it is unclear how they might apportion blame given that religion, leadership, and political parties are all deeply intertwined.

Where does this leave the Indian-American community and its role in promoting US-India relations? Divisions in the community are manifest and are often linked to political disputes in India, potentially weakening the diasporas cohesion. However, recent events suggest that while we should be clear-eyed about the fissures within the Indian diaspora and the manner in which Indias raucous politics may be fuelling them, we should not overstate the nature of the threat.

Large majorities of both foreign and US-born Indian-Americans say being Indian is important to them. For more than two decades, the Indian diaspora in the US has been a critical bridge-builder between the two countries. Indeed, the community remains bullish about the future: 70% state that they think that the Indian-American community has a positive impact on US-India relations.

In fact, it is worth noting that many of the same diaspora leaders in America, including progressive Members of Congress such as Pramila Jayapal and Ro Khanna, once vilified by some in the Indian government for their criticism of the Modi regime, have been among the most forceful in urging the Joe Biden administration to come to Indias aid.

Diaspora leaders who oppose many of the present Indian governments policies have picked up the phones, badgered their elected representatives, and catalysed tweetstorms urging the US government to act. Many Indian-Americans are nervous about Indias political trajectory slightly more Indian-Americans believe the country is on the wrong track than those who believe it is headed in the right direction but their anxieties are not reflective of a broader anti-India sentiment. The vast majority of IAAS respondents state they are both pro-India and critical of the governments policies. To quote Abraham Lincoln, he has a right to criticize, who has a heart to help.

Therein lies an important lesson, for home and abroad. Treating disputes based on policy or politics as indicative of animosity toward India is not only inaccurate, it is unwise continuing down this path risks creating a self-fulfilling prophecy.

Sumitra Badrinathan (University of Oxford), Devesh Kapur (Johns Hopkins-SAIS), Jonathan Kay and Milan Vaishnav (Carnegie Endowment for International Peace) are the authors of a new report, Social Realities of Indian Americans: Results From the 2020 Indian American Attitudes Survey

The views expressed are personal

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For the diaspora, ties that bind and divide - Hindustan Times

Queen Mother of African Diaspora in America to Biden: Cut the Check – The Black Wall Street Times

Posted By on June 9, 2021

From Ashley Jones for The Black Wall Street Times

Queen Mother Dr. Delois Blakely sent an open letter to President Joe Biden during his visit to Tulsa to recognize the massacre. As a community mayor of Harlem, she traveled a long way to demand that someone cut the check

The ancestors brought me here in a storm, Dr. Blakely told The Black Wall Street Times.

Dr. Blakely was established as Queen mother of the African Diaspora in America by the Ashanti Tribe leadership and has vowed to bring the souls of the victims of the Transatlantic Slave Trade home to Mama Africa through a healing and transformative process. She fought alongside Queen Mother Audley Moore during the civil rights movement advocating for youth. Dr. Blakely has also been active with the United Nations for roughly four decades.

In her study presented to Biden, Journey of Return: Goree Island Project and Study, she supports House Resolution 40 (H.R. 40) in Congress. The bill calls for a committee to study reparations for American descendants of enslaved Africans brought to North America during the transatlantic slave trade. It has passed the House Judiciary Committee and waits for a full vote on the House floor.

Dr. Blakely said she speaks for 55 million displaced African descendants and the victims of the transatlantic slave trade.

I am advocating education, arts, heritage and culture as a healing modality for this generation to heal from the Hellacaust called the Transatlantic Slave Trade, which has caused post traumatic slave syndrome to an entire generation, Dr. Blakely wrote to Biden in her letter.

Queen Mother Dr. Blakely is an American former nun and current religious leader, Pan-Africanist, writer, activist and humanitarian. She has albums of music and poetry dedicated to black victims of police violence and the transatlantic slave trade.

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Queen Mother of African Diaspora in America to Biden: Cut the Check - The Black Wall Street Times

Great Britain’s First Black Studies Professor Wants To Unite The Diaspora – Seattle Medium

Posted By on June 9, 2021

Kehinde Andrews, Great Britains first professor of Black Studies, wants the African diaspora to unite. His new book is The New Age of Empire: The New Age of Empire: How Racism and Colonialism Still Rule the World. (Bold Type Books)

By Stacy M. Brown, NNPA Newswire Senior National Correspondent

Kehinde Andrews grew up as a child of the British Black Power movement.A professor of Black Studies in the School of Social Sciences at Birmingham City University in Great Britain, Andrews, said both parents were heavily involved in the 1970s movement.

Both my parents were heavily involved. We also had the Saturday Schools, which were formed as supplemental learning because the racism was so bad, even in elementary school, Andrews, who counts as the United Kingdoms first Black Studies Professor told the nonprofit Truthout.

It was not until the mid-1960s that Britain started to have large numbers of Black children in the schools here. But since the educational setting and curriculum were so colonial in their views and teachings so anti-Black, anti-Caribbean, and anti-African we made our own schools on the weekends, Andrews continued in his conversation with Truthout.

He said those supplementary schools were not just for Black history and culture.Those same schools also included math and English because a lot of Black children werent receiving any education at all, Andrews asserted.

The Saturday Schools are definitely where my calling first began. Black Studies may be new here in the formal sense, but our resistance has always been present.The co-editor of Blackness in Britain, and director of the Center for Critical Social Research, Andrews, has called on the African diaspora to unite.

In a follow-up to his 2018 book, Back to Black: Retelling Black Radicalism for the 21st Century, Andrews has penned, The New Age of Empire: How Racism and Colonialism Still Rule the World.

With The New Age of Empire, I wanted to start with the very beginning of this thing called the West in 1492. This period marks the start of the largest genocide in human history, which in turn led to the enslavement of Africa and the evolution of colonial violence, Andrews remarked.

One of the things I wanted to drive home is this connection of colonial violence that makes capitalism possible. Without this history of colonial violence, not only is capitalism not possible, neither is White supremacy and the industrialization of Europe as we currently know it.

According to the books editors, the professor and historian take the reader from genocide to slavery to colonialism, deftly explaining the histories of these phenomena, how their justifications are linked, and how they continue to shape our world to this day.

The editors contend that The New Age of Empire is a damning indictment of white-centered ideologies from Marxism to neoliberalism and a reminder that our histories are never really over.

I also wanted to show how this history still shapes what the West is today, Andrews insisted.

To our oppressors, the same Black life that was disposable 500 years ago is just as disposable in 2021 from the U.K. to the U.S., from the Caribbean to the continent of Africa.

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Great Britain's First Black Studies Professor Wants To Unite The Diaspora - Seattle Medium


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