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With commuter congregation waning, the Chicago Loop Synagogue faces an uncertain future – The Architect’s Newspaper

Posted By on June 9, 2021

From the eastern facade of the outwardly nondescript Chicago Loop Synagogue, an elaborate stained-glass wall filters blue, red, and gold light into an open sanctuary. Specially designed over the course of two years by New York-based artist Abraham Rattner, the monumental, 40-foot-wide piece of art was fabricated in the Paris studio of the prolific stained-glass artist Jean Barillet during the 1970s. Its expressive abstract forms and religious motifs take cues from the opening lines of the Hebrew Bibles Book of Genesisnamely, and there was light.

To the dismay of the institutions leaders, though, the light at the end of the congregations tunnel may now be fading. Established in 1929 in the citys central business district, the Chicago Loop Synagogue has primarily served office workers for much of its history. Its regular weekday services and kosher food offerings provided a consistent venue for worship, attracting Jewish commuters from other parts of the metropolitan area, as well as business travelers from as far away as New York and Los Angeles.

According to the Jewish Telegraphic Agency, the Chicago Loop Synagogues membership has shrunk markedly in the last thirty years, a trend that began long before the onset of COVID-19 shutdowns. Its congregation, now just over 400 strong, has only about 30-to-40 members who live in the vicinity and attend Saturday services. With such small numbers, the relatively affordable dues of $180 or less per year do not generate enough revenue to maintain current operations. Lee Zoldan, the president of the congregation, estimated that the institutions cash assets can only keep it afloat for another 18 months.

With the synagogue in serious jeopardy of losing its space in the Loop, the future of its distinct stained glass panels is in question. Insured for $1.5 million and purpose-built for the space, Rattners three-story windows are unlikely to fit in any other setting. Moving the Chicago Loop Synagogue to a smaller or more affordable venue, then, would put the building and its glass at risk of demolition.

A task force convened by Zoldan to determine the best paths forward has proposed two promising ideas for the future of the synagogue. The first is to invite another tenant to co-locate within the building. Ideally, an event space or theater would introduce critical new revenue streams while enabling the Chicago Loop Synagogue to continue providing daytime worship services.

The other idea, supported by architect and task force member Michael Landau, is to establish a sanctuary for stained-glass windows from dissolving synagogues across the country. Under this model, the Chicago Loop Synagogue would become a museum and safe haven of sorts, ensuring that such unique pieces of art are preserved and displayed for future generations.

No matter the outcome, Zoldan and other congregants hope that the organization can continue to use its historic and unique homea building inextricable from the identity of the synagogue itself.

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With commuter congregation waning, the Chicago Loop Synagogue faces an uncertain future - The Architect's Newspaper

Man arrested in vandalism of West L.A. synagogue – Los Angeles Times

Posted By on June 9, 2021

A man has been arrested in connection with a series of vandalisms in West L.A., including at a Pico-Robertson synagogue last month.

Jon Knight Prince was arrested Thursday on suspicion of committing 13 acts of vandalism on Westwood and Pico boulevards between May 26 and Wednesday, the Los Angeles Police Department said. He was booked on suspicion of felony vandalism and was being held on $325,000 bail.

The department did not specify how many counts of vandalism Prince faced. It was not immediately clear who was representing him.

Officials said Prince threw bricks, rocks or hard objects at the windows of buildings. LAPD spokesman Tony Im confirmed that one of the incidents involved the vandalism of Young Israel of Century City synagogue on Pico Boulevard.

Security camera footage released to the media by the synagogue showed a man throwing a concrete slab at the building about 1 a.m. Friday .

The synagogues shatterproof windows stopped the slab from breaking the glass. The man tried a second time to throw the concrete at the building, then rushed off.

The vandal was also suspected of tossing concrete at Pats, a kosher steakhouse nearby, and shattering a window there. Im said he could not confirm whether Prince had been arrested in relation to that incident or whether officials were investigating the incident at the synagogue as a hate crime.

The acts occurred during a national surge in antisemitic attacks amid the recent Israeli-Palestinian conflict. The citys elected officials gathered last month to denounce an attack on diners outside a Westside sushi restaurant where people shouted slogans against Israel.

Two men have been arrested on suspicion of assault in the attack, which occurred about 2 miles from the synagogue.

Times staff writer Matt Hamilton contributed to this report.

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Man arrested in vandalism of West L.A. synagogue - Los Angeles Times

Actress Jamie Lee Curtis Helps Raise Funds to Restore Abandoned Synagogue in Hungary With Family Ties – Algemeiner

Posted By on June 9, 2021

Jamie Lee Curtis. Photo: Wikimedia Commons.

Actress Jamie Lee Curtis said on Sunday she is helping raise funds to restore an abandoned synagogue in eastern Hungary where her fathers family used to pray, and to turn it into a community center for celebrations and art and music.

The Knives Out star explained in an Instagram post that the dilapidated synagogue is located in the Hungarian town of Mateszalka and just down the street from a new memorial museum and cafe dedicated to her father, the late Jewish actor Tony Curtis, who died in 2010. He was born Bernard Schwartz to Hungarian-Jewish immigrants Helen and Emanuel Schwartz, who moved to New York from Mateszalka.

It is empty now, Jamie Lee said about the synagogue, as the entire Jewish population was exterminated, but the building stands as a living tribute to those who lived there and continue to live there. The actress has partnered with the mayor of Mateszalka to raise the necessary funds from the local corporate and private community to refurbish and retrofit this extraordinary building.

On Sunday, Jamie Lee attended the pre-opening of the memorial museum and cafe, which opens to the public on June 26. The exhibition features photos of Tony and various memorabilia, including costumes from his movies and his paintings and awards, she said.

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Actress Jamie Lee Curtis Helps Raise Funds to Restore Abandoned Synagogue in Hungary With Family Ties - Algemeiner

Faced With a Tsunami of Antisemitism, Diaspora Jews Still Cling to Their Bubble – Algemeiner

Posted By on June 7, 2021

JNS.org The tsunami of antisemitism over the past few weeks is the work of an axis of anti-Jewish evil that spans continents and has the whole Jewish world in its crosshairs in both Israel and the Diaspora.

Its the product of an alliance between the Islamic world and the Western left, making common cause against the Jewish people ostensibly over the Palestinian issue.

In both Britain and America, antisemitic attacks have been going through the roof. Jews have been singled out for assault in the street and in restaurants, baited on social media or from passing cars, their synagogues attacked and their children harassed in school.

These attacks were triggered by the 11-day Israeli bombardment of Hamas in Gaza aimed at stopping the thousands of rocket attacks against Israeli towns.

Despite Hamas war crimes against both Israeli and Gazan civilians and despite the incitement to mass murder of Jews by the Palestinian Authority and the consequent terrorist attacks on Israelis in Jerusalem that preceded the hostilities in Gaza the Western media added to this incitement by recycling Hamas propaganda and falsely depicting the Israelis as wanton killers of Palestinian children.

This transnational neo-pogrom is thus being facilitated by Western elites who, if they arent actually taking part in this war against the Jewish people either on the streets or in the media, are piously wringing their hands but not taking the action necessary to put a stop to it.

The flimsy veil has therefore been torn off the hypocritical West to reveal a culture that is predominantly either hostile to the Jewish people or indifferent to their fate.

It treats no other people in this way. The killing of George Floyd produced breast-beating denunciations of white privilege; mass movements of illegal immigrants across the English Channel or the Mexican border with America elicit savage condemnation not of the migrants, but of anyone who wants to stop this traffic; but when it comes to antisemitism (with some honorable exceptions), people look the other way.

Yet the reaction to all this by Diaspora Jews has been woefully weak a combination of outraged protest at the attacks with a refusal to acknowledge the shattering implications of whats happening.

A video podcast made by a British Jew illustrates this skewed reaction. He was responding in particular to the recent shocking antisemitic episode in London where a masked youth was filmed telling a Muslim crowd: Well find some Jews here. We want the Zionists, we want their blood!

Minutes earlier, another Muslim had whipped up the mob against the terrorist apartheid state of Israel by declaring, We love death.

The police are now said to be hunting the masked youth. But the point was that officers had been within earshot of this incitement to murder Jews, and yet they had stood by and done absolutely nothing.

So the podcast Jew was right to be angry. But the nub of his complaint was his outrage that British Jews were being picked on over Israel, even though Israel had nothing to do with them. His family had been in Britain for five generations and contributed mightily to British society. And yet, he was having to explain to his children that there were people who hated them for their ethnicity and saw them as less than human, all on the flimsy pretext of anti-Zionism.

To which one is tempted to riposte: Welcome to the Jewish people, friend. For this is how Jews have been seen since time immemorial, and always will be. This is what antisemitism actually is. Didnt he know?

This individual, however, is far from alone. Many Jews in Britain and America are displaying the same astoundingly blinkered reaction. They are shocked shocked! at the onslaught of antisemitic attacks.

While its scale and ferocity are indeed shocking, how can these Jews possibly be surprised? The libelous demonization of Israel and the consequent rise in attacks on Diaspora Jews have been going on for decades.

The stomach-turning Jew-baiting that erupted in Britain between 2000 and 2005, when Israelis were being blown to kingdom come in buses and pizza parlors during the Second Intifada did open some community eyes.

At that point, a number of British Jews realized theyd allowed themselves to inhabit a fools paradise by believing that epidemic antisemitism was a thing of the past. They suddenly grasped that, after Auschwitz, there had been merely a half-century respite. Now it was back to Jew-hating normal.

Yet many in the community still allowed themselves to believe that there wasnt anything that need worry them. Inside their comfortable bubble and believing that Israel had nothing to do with them, they had too much to lose if they acknowledged that there was.

Now they are reeling in bewilderment. Where has this eruption come from, they ask each other. Surely, its just a few Muslim extremists? And isnt it actually Israels fault for refusing to compromise, or because Benjamin Netanyahu is so right-wing, or because Israel is an apartheid state?

All these head-in-the-sand idiocies and parroted propaganda libels and more have been heard from Jews in Britain and America over the past few weeks.

Whether through ignorance or ideology, an increasing number, particularly among the young, have frighteningly absorbed the lies about Israels behavior. Even among those who have not done so, many, if not most, have shut their eyes for years to what the institutionalized cultural hostility towards Israel has meant for themselves as Diaspora Jews. Anxious as ever to kowtow to those in cultural or political power, they have even evacuated antisemitism of its true meaning by loudly equating it with Islamophobia.

In Britain, missing the point that the countrys entire establishment is running scared from Islamist extremism, they are now shocked to find the police standing by when Muslims publicly scream for the murder of Jews.

In America, terror of being thought Islamophobic, anti-Black Lives Matterm or anti-Palestinian thus alienating the Democratic party and the all-powerful liberal cultural elite has similarly paralyzed most of the Jewish community in their response to the attacks. They too are behaving like rabbits caught in the headlights.

The correct response by Jewish community leaders to the antisemitism onslaught would be to call out the factors driving it. Jewish leaders should be pointing out the lie that Israeli residence in Judea and Samaria is illegal. They should be producing the copious evidence that exists of Palestinian Nazi-style antisemitism. They should be accusing anyone who supports the Palestinian cause of supporting genocidal, racist fanaticism.

Yet from Diaspora Jewish community leaders, there has been on these crucial matters only silence.

The problem isnt just the appalling number of Jews who believe the lies about Israel. The deeper issue is the desperate desire of Diaspora Jews to fit in with the surrounding society.

They refuse to acknowledge the full enormity of whats happening, because it would force them to confront what they have constructed an entire social framework to deny that they will always be regarded as the Jew in society, as the ultimate outsider. And the toleration of them will always be conditional.

This was recently spelled out with brutal clarity when Aaron Keyak, the Biden administrations Jewish engagement director, told American Jews, It pains me to say this, but if you fear for your life or physical safety, take off your kippaand hide your Star of David.

The majority of American Jews have bought into liberal universalism and rejected Jewish nationhood. For British Jews,minhag anglia(English custom) means never rocking the cultural boat. These trembling Diaspora Israelites dont even realize that they are feeding the beast that intends to devour them. Their Jewish identity will not survive the experience.

Melanie Phillips, a British journalist, broadcaster and author, writes a weekly column for JNS. Currently a columnist for the Times of London, her personal and political memoir Guardian Angel has been published by Bombardier, which also published her first novel, The Legacy. Go to melaniephillips.substack.comto access her work.

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Faced With a Tsunami of Antisemitism, Diaspora Jews Still Cling to Their Bubble - Algemeiner

Jamaicas Education Minister, Fayval Williams to Connect with Jamaicans in the Diaspora – South Florida Caribbean News

Posted By on June 7, 2021

[WASHINGTON, DC] Education, Youth and Information Minister, Hon. Fayval Williams, will be the special guest on the next edition of Ambassador to the United States Audrey Marks monthly chat series, Lets Connect with Ambassador Marks, on Thursday, June 10, 2021 at 7:00 pm EDT.

Ambassador Marks announced her next guest, and explained what to expect during the online fireside chat. Minister Williams will not only give an update on current areas of interest or concern in Jamaica. But, will examine as well how the countrys educational system has handled the change to the online learning. She will also examine its success amid the countrys economic constraints.

Ambassador Marks said that for the fourth in the Lets Connect series, the Minister of Education was invited based on strong concerns expressed by members of the Diaspora. Especially, in relation to education in Jamaica. Plus, get a first-hand account of how Jamaica was coping with online education, in light of the COVID-19 pandemic.

The Ambassador pointed to the concerns of the Education Minister, who in a recent speech noted that even if tomorrow morning all our children wake up and they are back in school, technology will remain a permanent part of the teaching and learning experience. We will continue to have technology in the hands of our students. So, our journey here is just beginning.

According to Ambassador Marks, members of the Diaspora have been contributing towards the enhancement of education in Jamaica. Particularly, through the various alumni organizations that have been donating hundreds of computers, tablets and other educational equipment. In addition to material to their various alma maters. As well as to the Education ministrys tablet drive.

Lets Connect With Ambassador Marks offers members of the diaspora an opportunity to speak directly with the Ambassador about issues that are of interest to them, as well as to be updated on the governments policies and programmes as well as the Embassys activities.

From time to time, the Ambassador will be joined by various guests including ministers of government, as well as key members of the diaspora, US government, and key players in various agencies.

Click here to connect.

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Jamaicas Education Minister, Fayval Williams to Connect with Jamaicans in the Diaspora - South Florida Caribbean News

New book co-edited by a VCU professor offers a more inclusive understanding of the Arab diaspora – VCU News

Posted By on June 7, 2021

Tuesday, June 1, 2021

Arab Worlds Beyond the Middle East and North Africa, a new book co-edited by a Virginia Commonwealth University professor, celebrates the achievements and acknowledges the challenges of new communities built by the Arab diaspora around the world.

Edited byMariam Alkazemi, Ph.D., an assistant professor of public relations in theRichard T. Robertson School of Media and Culturein theCollege of Humanities and Sciences, and Claudia E. Youakim, deputy director of knowledge management and research at the Center for Inclusive Business and Leadership for Women at the American University of Beirut, the book features contributions by authors from a wide variety of disciplines, includingMichael A. Paarlberg, Ph.D., an assistant professor in theDepartment of Political Scienceat VCU.

Alkazemi recently spoke with VCU News about the book, which she says is meant to expand on the understanding of Arab communities to inform and inspire a more nuanced, inclusive approach to the study of the Arab diaspora.

What do you consider to be the overarching message of this book?

The overarching message is that there are many Arab communities even in places that may not appear to be very Middle Eastern. This book provides an interdisciplinary perspective of the Arab diaspora, including pieces by historians, political scientists and ethnic relations and communication scholars.

What inspired you and your co-editor to undertake this project?

The initial idea for this book started while we were graduate students at the University of Florida. Over frozen yogurt, the two of us were complaining about how nothing that we read reflected the stories we experienced firsthand through family, community, travel and research.

As we learned about one anothers work and personal backgrounds, it became apparent that we had both heard of Arab communities across Latin America. We both experienced Arabs in the Middle East and in the United States. We knew there were differences, and we knew that these differences were hard to navigate from an individual perspective. We talked about putting together a book on this topic, but then we parted ways. We did keep in touch, and when I got an email where folks were asking for information about Arab diasporic communities, I called Claudia to say that I think the time has come for this book to become a reality.

What do you hope Arab Worlds Beyond the Middle East and North Africa adds to the understanding of the Arab diaspora?

Our edited volume takes a very wide approach and not only because it looks at Syrians, Hadhramis and Palestinians, and not just because it examines Chile, Brazil, Singapore and Germany. Our edited volume also includes two chapters where the authors are career diplomats. Our book cover includes art by the Palestinian American artist whose work was featured at the United Nations.

By including many different disciplines, perspectives and contributions, we have tied together very diverse narratives about what it means to be Arab outside the Middle East and North Africa. While some chapters deal with changing gender roles, others look at the role of media in the cultural adaptation process. Some of the stories show the challenges individuals face while other chapters celebrate the accomplishments of Arabs.

Whats the biggest misconception about the Arab diaspora?

I think some of the misconceptions about Arab diaspora is that they are relatively new. One of the chapters of our book deals with the contributions of Arabs to music in New York City prior to the Great Depression. We found that migration from the Middle East also took place in the 19th century during the colonial era. Also, Arabs do not only migrate to Western, democratic contexts. In our introduction, we wrote about how we were unable to do justice to the Arab communities in Africa.

Among the books contributors is VCU political science professor Michael Paarlberg. What does his chapter explore?

Dr. Paarlberg wrote a chapter called, Turcos and Chilestinos: Latin American Palestinian Diaspora Nationalism in a Comparative Context. Its a very cool chapter about the Arab communities in Chile, El Salvador and Honduras. The two of us had a cup of coffee together after our orientation and it became clear that he was interested in both world regions, but that he was more focused on Latin America. So when Claudia and I agreed to write the book, I called him to see if he might be interested in contributing a chapter. We are both happy he wrote it! For Claudia, it is very personal because her family roots can be traced to Chile.

Is there anything else you'd like to add?

As someone who has been part of university communities around the world for over 15 years, I have never had trouble finding Arab students and faculty with whom I could talk about cultural issues. I have found that many students have a hunger to learn, to make sense of their backgrounds, to help bridge differences. Yet, there is also a scarcity of literature that may reflect their own personal experiences. This book is academic, but it is also written for those young students with a hunger to connect with others and community.

This book is for any person who has ever struggled to feel like they belong somewhere. Anyone who is interested in culture or likes to travel would enjoy it too. We utilized a wide range of disciplines and our chapters discuss communities in several continents, and we hope that an equally wide range of readers will find it interesting.

Subscribe to VCU News at newsletter.vcu.edu and receive a selection of stories, videos, photos, news clips and event listings in your inbox.

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New book co-edited by a VCU professor offers a more inclusive understanding of the Arab diaspora - VCU News

Rally marks year and a day since Black Lives Matter protest filled Ottawa streets – Ottawa Citizen

Posted By on June 7, 2021

Breadcrumb Trail Links

"If you believe in Black Lives Matter, you have to start at home."

Author of the article:

Publishing date:

It was a small but passionate crowd that gathered at the Canadian Human Rights monument Sunday, a day after the one-year anniversary of thousands of people marching through Ottawa streets to protest the death of George Floyd in Minneapolis.

Black lives dont matter if they dont matter here, a string of speakers told people at the event organized by the Ottawa Black Diaspora Coalition, which said that the Black mans killing sparked global awareness to horrific injustices but the momentum from allied groups quickly disappeared.

The crowd then marched, chanting along Elgin and Laurier streets to the Marion Dewar Plaza next to city hall for a healing space of music, dance and poetry.

Were here today to remind folks that Black lives still matter, a year and a day later after the city of Ottawa took to the streets and marched en masse, they flooded the streets, in protest of the death of George Floyd in the United States, coalition co-chair Vanessa Dorimain said.

We are here also here to remind folks that these types of injustices also happen here in Ottawa, she said, while Black communities dont get the support they need.

Love starts at home, Dorimain added. If you believe in Black Lives Matter, you have to start at home. You cant say you care about Black people only somewhere else.

Solidarity is more than clicking share non-Black allies need to show up at meetings with city officials, join actions and help press politicians for change, like investing in social programs for Black, Indigenous and other marginalized people, Dorimain said.

She has advocated for divesting police of some funds to be reallocated to other forms of public safety and community support, including mental health services.

Ottawa resident Michele Penney, a member of a member of Saulteaux First Nation who acknowledged that she was a visitor on Algonquin territory, launched the event with a song and drumming while the smoke from a smudge stick wafted.

Black people and First Nations people have a history together, she said. Lets walk together.

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Rally marks year and a day since Black Lives Matter protest filled Ottawa streets - Ottawa Citizen

Diaspora "doesn’t even known where Greece falls on a map", say leftist deputies opposed to voting rights for Greeks abroad – Neos Kosmos

Posted By on June 7, 2021

According to the Greek Constitution, Greeks living abroad already have the right to vote in Greek elections but it was only in 2019 when this was to some extent facilitated by allowing them to vote at centres from their country of residence though the new rules fell short of giving them postal voting rights.

Lesbos deputy of the Radical Left Coalition (SYRIZA) Yiannis Bournous and Greek Communist Party (KKE) deputy Manolis Syntihakis focused on the governments decision to facilitate the right of Greeks to vote abroad from their place of residence with an amendment to a 2019 law allowing for polling centres to be created in foreign countries for the first time. The measure required at least 200 votes in the 300-member Greek Parliament but fell short with just 190 votes.

Lesbos deputy of the Radical Left Coalition Yiannis Bournous and KKE Manolis Syntihakis both spoke in a derogatory way in reference to Greeks living in other countries during their discussion on the Greek diaspora while speaking on a panel on Greek channel Kontra 24 which went to air on Thursday, 27 May.

Both deputies stressed their conviction that Greeks abroad should not vote, nor should people get the vote when they dont even know where Greece falls on a map.

Mr Bournous said, There are rules, there are laws. You lost. People who dont know where Greece is, will not vote.

Mr Syntihakis also agreed with this position, calling on the Greek governments efforts to facilitate the right of Greeks abroad to vote as political show.

READ MORE:Greek diaspora seeks right to vote from abroad and debate about democracy

We were not swept away by the political game which you are playing against us in the ND effort for all to vote, without limits and criteria, even those who happen to have a distant ancestor in Greece and doesnt even know where Greece is, Mr Bournous said.

Speaking to Neos Kosmos in September 2015 when he headed SYRIZAs political secretariat for foreign affairs, European policy, defence, international relations and Diaspora Greeks, Mr Bournous had said he was in favour of helping Greeks abroad vote, bearing in mind the fact that they are already able to vote in Greek elections were they to physically present themselves in the country to cast their ballot.

We support the right of Greeks of the diaspora to vote, and those who are permanent residents abroad, registered on Greek electoral roles who wish to vote from their place of permanent residence but with certain preconditions to ensure this, he had said.

READ MORE:Greeceā€™s plans for diaspora vote: Going postal and the Danaids

Up until December 2019, Greek citizens permanently living abroad, who were on the electoral roll of Greece, could only vote in a national election if they were to travel to their country of origin. However, as a result of a rare consensus, and an overwhelming parliamentarian majority, where out of a total of 296 MPs present in Parliament, 288 voted in favour of granting the right to vote to Greek citizens living abroad. According to law 4648/2019, voters living abroad can exercise their right only in person; that is in the polling stations which will be set up in embassies, consulates and suitable venues of Greek diaspora organizations. For a polling station to be set up a minimum of forty registered voters is required.

In countries like Australia, Canada and the United States where there are large Greek communities, it is not practical for people to travel vast distances to get to a polling booth so an amendment was presented to Greek Parliament to make it more practical for Greek voters abroad to cast their ballot.

Greek lawmakers voted against the amendment of the 2019 law which will facilitate the right of polling booths to be created in countries outside Greece.

A large number of Greeks in Greece are opposed to giving Greeks abroad more than just lip service as far as exercising their constitutional right to vote, concerned that Greeks abroad even those with property rights in the country would be uninformed when casting their ballots.

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Diaspora "doesn't even known where Greece falls on a map", say leftist deputies opposed to voting rights for Greeks abroad - Neos Kosmos

JUST IN: Communities and diaspora combine for projects – Chronicle

Posted By on June 7, 2021

The Chronicle

Sukulwenkosi Dube-Matutu, Gwanda Correspondent

PARTNERSHIPS between diasporans and members of the community members have yielded positive results in Bulilima District where 20 clinics and eight schools are under construction with five of the schools set to be operational by next year.

The projects are part of efforts by the stakeholders to improve access to health and care and reduce distances walked by learners to schools.

In an interview, Bulilima Rural District Council Chief Executive Officer Mr John Brown Ncube said community members had taken the lead in ensuring development in their areas while the local authority came in to provide technical advice.

He said some of the ongoing projects had received cash injections from donors and political leaders among other partners.

Development within communities is key but the major challenge are finances for various projects. As a local authority, we have encouraged communities to take up the initiative of spearheading development in their areas. The district has recorded good response because at the moment there are 20 clinics and eight schools under construction. The projects are at various stages. Five of the schools are expected to open at the beginning of the coming year.

For most of the projects the communities mobilised resources working with local business people and diasporans that hail from the community. In other projects we have Non-Governmental Organisations funding the projects, political leadership, hunters among other partners. As a local authority we offer technical advice to the communities. In all these projects the community is the one which approached us stating the kind of project they wanted to pursue, he said.

Mr Ncube invited other stakeholders and partners to assist communities with funding for their projects. He said communities have also been urged to embark on projects to rehabilitate old and dilapidated infrastructure such as schools and clinic as they are a threat to human life.

Mr Ncube said efforts were underway to rehabilitate Mabhongwane Dam.

He said once the dam was rehabilitated then Mabhongwane Irrigation will be rehabilitated.

We are awaiting funding for this project then it will start. We also want to incorporate a number of partners including diasporans. We have seen the power of private public partnerships in development, he said.

Headman Mahunu (Sikhumbuzo Ngwenya) from Bulilima said since Government did not have adequate funds to finance projects throughout the nation people had to be proactive.

This development that we are advocating for mainly benefits us as communities. Its our children who are dropping out of schools because there are no schools nearby. Its our families and relatives that are suffering because of long distances walked to clinics.

These projects will not only benefit us in the present moment but they are also a lifetime treasure for our grandchildren and great grandchildren. We need as many investors as possible to help us, he said.

@DubeMatutu

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JUST IN: Communities and diaspora combine for projects - Chronicle

The Responsibilities of Caribbean Intellectuals, Part II – Stabroek News

Posted By on June 7, 2021

By Aaron Kamugisha

By Aaron Kamugisha (Aaron Kamugisha is Professor of Caribbean and Africana Thought at the University of the West Indies, Cave Hill Campus)

Part I was published on May 31, 2021

and can be accessed at https://www.stabroeknews.com/2021/05/31/features/in-the-diaspora/the-responsibilities-of-caribbean-intellectuals/

For George Lamming, on the occasion of his 94th birthday (June 8th).

What then are the responsibilities of Caribbean intellectuals? I draw my definition/sense of the intellectual here from figures as diverse as Antonio Gramsci, Edward Said, Claudia Jones and Audre Lorde. For the purposes of this essay I am twinning the thought of George Lamming and Walter Rodney specifically Lammings succinct description of an intellectual as someone whose fundamental orientation is a life of the mind, whose oxygen is ideas, with Rodneys emphasis on the responsibility of the intellectual to the struggle over ideas, against bourgeois knowledge and towards human freedom. In the Caribbean, this draws us immediately towards our towering social commentary calypsonians, artists, writers and social activists. The style and depth of engagement with this strange enterprise that is life is what marks one as an intellectual, and is vastly more important than the work through which one spends most of ones waking hours. I am choosing to group the responsibilities of Caribbean intellectuals into seven overlapping categories unsatisfactory perhaps given the stakes of what I am trying to convey, but with intimations towards a future imperfectly articulated in this reflection.

First, she should throw in her lot with the most radical and discerning social movement of her time, and contribute her intellectual labour towards their goal of human freedom. There is no purpose or honour in remaining removed or detached from the social justice movements of ones time, however ambivalent or contradictory their manifestations may be. Nor is the tradition of Caribbean intelligentsia one removed from its people, the tradition insists on a grounding with the massive against the elites. Wherever one goes and Caribbean people are perpetually mobile you must be socially and politically conscious, and active everywhere. The contemporary movements here are reflected in the self-activity of Caribbean people rising against the oppression of patriarchal rule and mens violence, the class domination intrinsic to capitalism, the denials of citizenship and violence towards LGBTQ persons, antiblack racism locally, hemispherically and globally.

Second, the Caribbean intellectual takes her greatest sustenance from the marvellous tradition of Caribbean thought beyond the boundaries of Western thought. The allure of Caribbean thought is mesmerising and renowned worldwide, with a style that shelters the hope of living in a world beyond domination. Jose Marti would call this living in a world in which humans live not as wolves among wolves but men among men, Sylvia Wynter would speak of the confrontation between plantation and plot, between those who justify and defend the system; and those who challenge it. There is no tradition worth having which is not to be argued with, but there is no culture worth sheltering that does not acknowledge and honour the thought of its ancestors, and Caribbean thought gives us more conscious control over the ideas by Caribbean people over space and time in the pursuit of human freedom.

Thirdly, the Caribbean intellectual should unashamedly proclaim a love and appreciation of the Caribbean popular, as the site of embodied expression of human freedom beyond colonialism, and evidence of a revolution in consciousness impossible to discern in our public institutions. The Caribbean popular does not need intellectuals for its validation, as C.L.R. James knew over fifty years ago in Havana when he said that intellectuals should prepare the way for the abolition of the intellectuals as embodiment of culture. The terrain of the popular will always be in advance of its interpreters, its meaning always elusive. Yet the Caribbean intellectual can assist the process of clearing the ideological ground on which the populars greatest practitioners tread, from conservative attacks, so that its artists can concentrate less on attacks on their legitimacy, but instead, creation.

Fourthly, the Caribbean intellectual yearns for the unity of the region, a form of solidarity and commonality that holds the never refuted best chance of Caribbean people living in nations that are not the prey of Western powers. Lloyd Best would sigh here that he longs to be part of a grand Caribbean sou-sou, David Rudder begs his people to please remember the colonial sources of the inter-island suspicion and quarrels so debilitating even when not violent, or perhaps put differently violent because they are so debilitating. The unity of Caribbean people does not require the tomes of the economist or the technocracy of the public official, it is the lived reality of many Caribbean people. The puzzle remains to give institutional form to felt conviction in the interest of Caribbean self-determination.

Vision beyond tragedy is the next responsibility that the disasters that roar so often through the Caribbean do not become an alibi for anomie, despair, a lethargy of will, or an absence of vision. The disasters the Caribbean has endured this century from the Haitian earthquake of 2010, the greatest calamity to befall the region since slavery to the current climate crisis and its unleashing of deadly hurricanes that have caused so much anguish throughout the region are without doubt terrifying. But what must be resisted is the license it gives state managers to abandon the limited social democracy so hesitatingly proffered at independence, and surrender to a neoliberal logic that places profits over people, commodifies the Caribbean land and sea space, and suggests there is no future for these countries except as service appendages of global capital.

The reality is that vulnerability, calamity and neocolonialism will endure in the foreseeable future. Yet the next obligation of Caribbean intellectuals is to facilitate, through historical analysis and a presentation of socio-economic options, the resilience and survival of the community. How can one consume ethically in a neocolonial economy, George Lamming once mused. But that we must. The grounding expectation here is what it always has been to produce for human needs rather than desires manufactured from the salesmans lies, to energize a process of production that expands human creativity and produces goods and services which do not accelerate the destruction of the planet, and fulfil human happiness. Impossible in a capitalist system, many would argue, and I agree with them. Which is why the transformation needed will inevitably travel a path towards a renewed socialism made for the first time to the measure of a Caribbean consciousness.

And finally, seventhly, the grandest ambition of Caribbean intellectuals to complete the process of emancipation. This is a quest to honour ancestors, to become one in turn, and to be qualified to live forever among those who have done so much to enchant human life in this region.

My reading of the contemporary Caribbean leads me to the urgent belief that it must recreate itself anew. This transformation will mean a different political economy, political arrangements beyond elite domination, and an entirely different structure of feeling in the realm of our public and private citizens lives. It is a quest that falters in me as in all others who dream of different Caribbean world. But it is a vision we cannot live without.

See the article here:

The Responsibilities of Caribbean Intellectuals, Part II - Stabroek News


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