Page 788«..1020..787788789790..800810..»

80th Farhud anniversary: A precursor to 2021 violent international antisemitism – The Times of Israel

Posted By on May 29, 2021

The Wiesenthal Centre is proud to join 26 organizations, led by HARIF, the UK-based Association of Jews from the Middle East and North Africa (MENA) on 30 May, to commemorate, the 1 June 1941, Farhud Baghdad pogrom against its 2,700-year-old Jewish community.

80 years ago, Nazi Germany inspired then Iraqi Prime Minister, Rashid Ali Al-Gaylani, to unleash the Farhud (violent dispossession in Arabic), reportedly leaving over 180 Jews murdered, some 600 unknown bodies in a mass grave, 700 wounded, rapes and destruction of Jewish properties.

The British Ambassador, apparently, failed to carry out orders from London and requests from British military nearby to act against the mobs. It has been claimed that the British delay in entering Baghdad for 48 hours, had an ulterior motive to allow so-called clashes between sectarian groups.

In 2015, the Israeli Mission to the UN organized a meeting to recognize 1 June asInternational Farhud Day.

One may view the current wave of antisemitic violence against Jewish communities across Europe and North America as representing early features of Farhud. The Rashid Alis of the day are Hamas, Islamic Jihad, Hizbollah

Festering antisemitic Jihadi terrorism, targetting Jews, broke out from the 1980s Copernic synagogue bombing in France, leaving 4 dead and 46 wounded, escalating to 72 other massacres over the decade, until the 1994 bombing of the AMIA Jewish Centre in Buenos Aires, with 85 dead and over 300 wounded, organized by Iran.

The 20th century broughtthe transplantation of the Middle East Intifada, principally across Western Europe. The globalization of Jew-hatred arrived with the 2001 United Nations World Conference Against Racism in Durban, South Africa, which closed with the siege of the Durban synagogue by pro-Palestians brandishing banners stating, Hitler did not finish the job!

UN so-called Durban 2 and 3 were opened by then Iranian President Mahmoud Ahmadinejad, spewing Judeophobia. Indeed the hand of Iran is the contemporary version of Nazi Germany. A Durban 4 meeting is now planned for September at UN Headquarters in New York. Australia, Canada and the United States will hopefully lead other countries in boycotting this foreseeable exercise in hate.

The 1938 Evian Conference, set up President Roosevelt to relocate European Jewish refugees organized under the League of Nations, the forbear of the United Nations was a farce of 32 member-states Ambassadors, each explaining why their countries would not receive Jews.Of the millions in need, only the Dominican Republic offered to take a part of them. Hence, up to five thousand there found a safe haven before the outbreak of World War Two and the Shoah.

Today, it is the UN Human Rights Commission, the UN General Assembly, the World Health Organization and the International Criminal Court, whose obsessive-compulsive affronts to the Jewish State make them responsible for the current wave of a new Intifada/Farhud.

The High Commissioner, Directors-General, Presidents, Rapporteurs, etc. have made one great mistake: their fomenting of antisemitism, anti-Zionism, Judeophobia, will send waves of support and arrivals from the Jewish Diaspora to strengthen the Jewish homeland.

The days of Evian and the Wandering Jew are over! Democratic member-states will not give up their benefits from the Start-Up Nation. Those failed states of the Human Wrongs agencies will continue to denigrate Israel among themselves, in their own echo chambers.

Our late mentor, Simon Wiesenthal, would say, What begins with the Jews never ends with them. France, with the largest Jewish and Moslem communities, will be the test for Europe. President Macron has called for a French Islam adhering to the values of the Republic. If this fails, the current victim of Saturday will be followed by the victim of Sunday, as also our friends among the people of Friday. That is our lesson from the Farhud.

Shimon Samuels is Director for International Relations of the Simon Wiesenthal Center. He has served as Deputy Director of the Leonard Davis Institute for International Relations at Hebrew University of Jerusalem, European Director of ADL, and Israel Director of AJC. He was born in UK and studied in UK, Israel, U.S. and Japan.

More:

80th Farhud anniversary: A precursor to 2021 violent international antisemitism - The Times of Israel

Diaspora | Definition, History, & Facts | Britannica

Posted By on May 29, 2021

Diaspora, (Greek: Dispersion) Hebrew Galut (Exile), the dispersion of Jews among the Gentiles after the Babylonian Exile or the aggregate of Jews or Jewish communities scattered in exile outside Palestine or present-day Israel. Although the term refers to the physical dispersal of Jews throughout the world, it also carries religious, philosophical, political, and eschatological connotations, inasmuch as the Jews perceive a special relationship between the land of Israel and themselves. Interpretations of this relationship range from the messianic hope of traditional Judaism for the eventual ingathering of the exiles to the view of Reform Judaism that the dispersal of the Jews was providentially arranged by God to foster pure monotheism throughout the world.

On the festival of Simat Torah, the Scroll of the Law is shown to the congregation of a Tunisian synagogue

Read More on This Topic

Judaism: Religious and cultural life in the Diaspora

During the Hellenistic-Roman period the chief centres of Jewish population outside Palestine were in Syria, Asia Minor, Babylonia, and Egypt,...

The first significant Jewish Diaspora was the result of the Babylonian Exile of 586 bce. After the Babylonians conquered the kingdom of Judah, part of the Jewish population was deported into slavery. Although Cyrus the Great, the Persian conqueror of Babylonia, permitted the Jews to return to their homeland in 538 bce, part of the Jewish community voluntarily remained behind.

The largest, most significant, and culturally most creative Jewish Diaspora in early Jewish history flourished in Alexandria, where in the 1st century bce 40 percent of the population was Jewish. Around the 1st century ce an estimated 5,000,000 Jews lived outside Palestine, about four-fifths of them within the Roman Empire, but they looked to Palestine as the centre of their religious and cultural life. Diaspora Jews thus far outnumbered the Jews in Palestine even before the destruction of Jerusalem in 70 ce. Thereafter, the chief centres of Judaism shifted from country to country (e.g., Babylonia, Persia, Spain, France, Germany, Poland, Russia, and the United States), and Jewish communities gradually adopted distinctive languages, rituals, and cultures, some submerging themselves in non-Jewish environments more completely than others. While some lived in peace, others became victims of violent anti-Semitism.

Jews hold widely divergent views about the role of Diaspora Jewry and the desirability and significance of maintaining a national identity. While the vast majority of Orthodox Jews support the Zionist movement (the return of Jews to Israel), some Orthodox Jews go so far as to oppose the modern nation of Israel as a godless and secular state, defying Gods will to send his messiah at the time he has preordained.

A Jewish man blowing a shofar during Rosh Hashana.

According to the theory of shelilat ha-galut (denial of the exile), espoused by many Israelis, Jewish life and culture are doomed in the Diaspora because of assimilation and acculturation, and only those Jews who migrate to Israel have hope for continued existence as Jews. It should be noted that neither this position nor any other favourable to Israel holds that Israel is the fulfillment of the biblical prophecy regarding the coming of the messianic era.

Although Reform Jews still commonly maintain that the Diaspora in the United States and elsewhere is a valid expression of Gods will, the Central Conference of American Rabbis in 1937 officially abrogated the Pittsburgh Platform of 1885, which declared that Jews should no longer look forward to a return to Israel. This new policy actively encouraged Jews to support the establishment of a Jewish homeland. On the other hand, the American Council for Judaism, founded in 1943 but now moribund, declared that Jews are Jews in a religious sense only and any support given to a Jewish homeland in Palestine would be an act of disloyalty to their countries of residence.

The seder, a ritual meal served on Passover, reinforces Jewish cultural cohesion by commemorating the Exodus from Egypt, an event that occurred in the 13th century bce.

Support for a national Jewish state was notably greater after the wholesale annihilation of Jews during World War II. Of the estimated 14.6 million core Jews (those who identify as Jewish and do not profess another monotheistic religion) in the world in the early 21st century, about 6.2 million resided in Israel, about 5.7 million in the United States, and more than 300,000 in Russia, Ukraine, and other republics formerly of the Soviet Union.

See more here:

Diaspora | Definition, History, & Facts | Britannica

Indiaspora raises over $1 million for COVID relief from

Posted By on May 29, 2021

SAN FRANCISCO and WASHINGTON, April 30, 2021 (GLOBE NEWSWIRE) -- Indiaspora, a nonprofit community of global Indian diaspora leaders, announced they raised USD $1 million toward COVID-19 relief efforts within the last 48 hours, and will aim to double the impact of their donations by offering to match funds Saturday during the virtual event, Help India Breathe.

We are proud of our communitys response. The outpouring of support from the Indian diaspora has been immediate and overwhelming, said Sanjeev Joshipura, Executive Director of Indiaspora. We hope Saturdays event will continue to raise awareness and provide another opportunity for all of us to give. This has the potential to serve as a launch pad for additional and much-needed help for relief efforts in India.

The $1 million will address three major areas of COVID-19 relief on the ground: the creation of urgently needed COVID care centers and makeshift hospitals through nonprofit WISH Foundation, direct cash transfer to families who have lost a primary earning member through nonprofit giving platform GiveIndia, and food relief and livelihood assistance for migrant workers and other underserved populations through nonprofits Goonj and Jan Sahas.

"I am heartbroken by the deepening COVID crisis in India. Urgent action is needed to help those suffering, said Indiaspora Founders Circle member Reshma Kewalramani, Chief Executive Officer and President at Vertex, a global biotechnology company, who contributed toward the campaign. Please join me in giving as generously as you can to support India in her time of need.

Indiaspora will use the money raised from its members to match donations during the virtual event, Help India Breathe, which will take place from 1PM-3PM PT / 4PM-6PM ET and will bring together several powerful voices from the Indian and AAPI community, including Lilly Singh, Deepak Chopra, Dhar Mann, Payal Kadakia, Kunal Nayyar, Humble the Poet, Jay Sean, Radhanath Swami, Janina Gavankar, Vishen Lakhiani, Deepica Mutyala, and others.

We are devastated by the news of the rising tragedies in India. They urgently need our help, and we are so grateful to our friends, communities and audiences that will participate in making a difference this weekend. We know youll show up, said best-selling author, award winning storyteller & podcast host and former monk Jay Shetty, who has put together the two-hour event, which will be livestreamed on his and Indiasporas Facebook and YouTube pages.

Funds raised during the event will go toward GiveIndia, which launched India COVID Response Fund-1 in April 2020. With the second deadly wave currently hitting India, the organization launched ICRF-2 to support gaps in healthcare and other critical needs.

Indiaspora (www.indiaspora.org) is a nonprofit community of powerful global Indian leaders from diverse backgrounds and professions who are committed to inspiring the diaspora to be a force for positive impact by providing a platform to collaborate, engage, and catalyze social change.

Media contact:

Mansi Patel

Director of Communications, Indiaspora

Washington, DC

mansi@indiaspora.org

mobile 772.486.0351

See more here:

Indiaspora raises over $1 million for COVID relief from

President Zurabishvili: ‘Georgian Diaspora should be given right to take active part in Georgia’s democratic processes’ – Agenda.ge

Posted By on May 29, 2021

The Georgian diaspora needs political representation. I call on the entire Georgian society to unite around the idea, so that our [Georgian] diaspora can gain its own voice and right to represent its own interests in parliament, Georgian President Salome Zurabishvili said in a video address at the Diaspora Forum dedicated to Diaspora Day.

The aim of the forum is to deepen ties between Georgians living abroad and the state of Georgia, discuss the challenges facing the diaspora and ways to solve them.

In her video address Zurabishvili also said the Georgian diaspora has huge potential for the development of the country. Therefore, the president believes that they should have the right to take more active part in Georgias democratic processes, in which they need the support of the Georgian government.

Scattered Georgians around the world work in all sectors of society, be they academics and students, singers and composers, writers and artists, police officers, politicians, farmers, businessmen or workers. They are the ambassadors of our country. They also represent a huge potential for the development of the country, said Zurabishvili.

President Zurabishvili also noted that involving more than a million Georgian citizens in state-building should be a priority.

This is necessary, because the decisions of the legislative body directly affect the lives of Georgian people abroad, from property rights to the Law on Citizenship, said the President of Georgia.

Due to the circumstances caused by the pandemic, the 'Strong Diaspora for a United Georgia' forum was held online. Photo: 1TV.ge.

While talking about the importance of the Georgian diaspora, Prime Minister Irakli Garibashvili said his main concern will be to promote the establishment of strong Georgian communities in more than 50 countries around the world.

PM emphasized the role of the Patriarchates representations in foreign countries and noted that these representations are a unifier of Georgians living abroad.

Garibashvili noted that Georgian culture centres abroad should be the subject of special care.

Today Id like to once again greet with special honor those of our compatriots who work far from home for the well-being of their families. We [the Georgian govt] must do everything to enable those who wish to return back as soon as possible, said Garibashvili.

Due to the circumstances caused by the pandemic, the 'Strong Diaspora for a United Georgia' forum was held online.

Visit link:

President Zurabishvili: 'Georgian Diaspora should be given right to take active part in Georgia's democratic processes' - Agenda.ge

The rage of anti-Zionism: When Jews are targeted for Israel’s actions – The Jerusalem Post

Posted By on May 29, 2021

This months Israel-Gaza war released the floodgates. In the United Kingdom, Germany, Canada, the US and beyond Jews have been beaten, threatened and verbally abused, while synagogues have been vandalized and frightening messages justifying the genocide of Jews have been posted on social media.

At the same time, violence and terrorism against the Jewish state has been endorsed by thousands of protesters, the symbols of the State of Israel have been publicly desecrated, and the Jewish state itself blamed for attacks on Jews around the world.

In London, a rabbi in was beaten and hospitalized by two assailants; several people in a convoy of cars driving through London, in broad daylight shouted F*** the Jews, rape their daughters, on megaphones; and a mob walking through London after a pro-Israel rally shouted Well find some Jews. We want the Zionists. We want their blood, in close proximity to police officers who said and did nothing.

At pro-Palestinian demonstrations, terrorist rocket attacks against Israels civilian population were routinely condoned; Israel was accused of genocide; Israeli flags were burned and dragged through the streets; and the Jewish state was routinely compared to Nazi Germany and the Third Reich.

In one appalling incident at a pro-Palestinian rally in London, an image of a Jesus carrying his cross and the words Dont let them do it again was held aloft, implying Israel was crucifying Palestinians just like the account in the New Testament of Jews being responsible for Jesuss death, an accusation that became one of the foundations of Christian antisemitism.

At the same rally, veteran left-wing political activist Tariq Ali explicitly linked antisemitism to Israel, saying Every time they bomb Gaza, every time they attack Jerusalem that is what creates antisemitism. Stop the occupation, stop the bombing, and casual antisemitism will soon disappear.

cnxps.cmd.push(function () { cnxps({ playerId: '36af7c51-0caf-4741-9824-2c941fc6c17b' }).render('4c4d856e0e6f4e3d808bbc1715e132f6'); });

The series of incidents described has gone in the space of three weeks from being a worrying if predictable sequence of events while the conflict between Israel and Gaza raged, to the most immediate concern for many Jewish communities in the Diaspora.

During the course of what was dubbed by the IDF Operation Guardian of the Walls and in its aftermath, antisemitic incidents spiked dramatically, and have now led to a tightening of security protocols in many Jewish communities fearing further physical violence.

Why is it that virulent expressions of anti-Israel and anti-Zionist sentiment appear to go hand in hand with a rise in antisemitic attacks?

How serious of a threat do anti-Zionism and its apparently concomitant phenomenon of antisemitism pose to Jewish communities?

And what is the future of anti-Zionism, and what impact might it have on the public debate and the political landscape in years to come?

GIL TROY, an author and historian, argued that anti-Zionism is by definition antisemitic, and that it requires mental gymnastics to claim that this is not the case.

The brute lashing out at Jews because of the actions of the Jewish state shows that there is an overlap between anti-Zionism and antisemitism, said Troy.

People start out disliking Israeli policy, talk about the occupation and other issues, and then go on to oppose Israels right to exist.

Troy said that if political discourse about other nation-states that are accused of human rights and civil rights violations, such as China, Syria, Saudi Arabia, and many more, turned to questioning those countries right to exist, then the challenges to the legitimacy of the Jewish state would not be exceptional.

But Israel is the only state whose right to exist is permanently challenged, said Troy.

William Daroff, CEO of the Conference of Presidents of Major Jewish Organizations, was equally adamant that anti-Zionism is antisemitic.

Zionism is a core component of who we are as a people and how we identify as a people, said Daroff, and argued that as a consequence, when people deny the Jewish people the right to self-determination, it is in fact an antisemitic act.

Daroff noted that criticism of Israel is certainly not antisemitic, but, like Troy, said that disagreeing with or opposing a countrys policies does not usually lead to a denial of that countrys right to exist.

In much of the discourse, if you can call it that, many people have discounted the value of Jewish lives in Israel as rockets were pounding down, and spoke only about Israeli military actions and not about the indiscriminate attacks on civilians, he said.

That devaluing of lives here in Israel is definitely metastasizing into a devaluation of Jewish lives in US.

The connection, I believe, is clear, and one which political leaders and others should be aware of as they spew hate at Israel, because that hate flows down in popular culture to being hate against American Jews.

Dr. Shlomo Fischer, a senior fellow at the Jewish People Policy Institute and former lecturer at Hebrew University, argued that, conceptually, anti-Zionism and antisemitism are distinct and noted, for example, that some Jews oppose the Jewish state yet are not antisemitic.

Yet he also asserted that specifically denying the Jewish people the right to self-determination, as anti-Zionism does, is indeed antisemitic.

The idea that opposing the existence of the State of Israel is not antisemitic has been adopted by some hard-left, progressive Jewish figures and organizations, such as the commentator and author Peter Beinart.

In an article for The Guardian in 2019, Beinart argued that since other national groups, such as Tibetans, Kurds, Scots and Catalans, do not have their own nation-states, denying one to the Jewish people is not unique or prejudicial.

More recently he has argued for a binational state of Israelis and Palestinians, which he said would preserve Zionisms ideal of establishing a Jewish home, although it would in practice eradicate the Jewish majority of that Jewish home, and deny the Jewish people control over its own destiny, another crucial tenet of Zionism.

Fischer asserted that the intense vitriol and violence of the anti-Zionists toward Jews at times of conflict between Israel and its regional enemies demonstrate that the two phenomena are incredibly hard to separate in practice, even if conceptually and in certain academic and intellectual spaces, there might be room for doing so.

People who shout anti-Israel slogans and attack Jews eating sushi in a restaurant in Los Angeles hold those Jews collectively responsible for the acts of the State of Israel, they think all Jews are connected to the State of Israel and therefore should be attacked, said Fischer.

In America, the level of physical violence toward Jews that has resulted from the outrage among left-wing and Muslim-American pro-Palestinian activists and supporters against Israel has rarely been seen before from this political quarter.

Daroff said the violence has caused a significant amount of insecurity within the American Jewish community and that American Jews are worried by the images of Jews being attacked and assaulted.

And the Israeli Consulate in New York has said that the pro-Palestinian protests are more toxic and violent than previously witnessed, specially noting that messaging at these rallies delegitimizes Israel as the nation-state of the Jewish people.

According to Troy, part of the reason for the intensity of feelings against Israel is that pro-Palestinian advocates have explicitly tied the Palestinian cause to that of racial injustice in America, which has been a central theme and rallying point for the progressive Left and minority groups in the US for several years, but in particular since the killing of George Floyd in Minnesota last year.

There has been a profound shift in the American liberal community on racial issues, and the Palestinians and their allies have cleverly wrapped their cause into that, linking to the Black Lives Matter movement, he said.

Fischer concurred, asserting that pro-Palestinian activism has become a touchstone in progressive political circles, noting that the equivalence of Palestinians in Israel and Blacks in America has taken hold.

And Fischer added that the violence of elements in the racial justice and Black Lives Matter movements witnessed in the US last year, when people from these groups rioted and looted in several American cities last summer, causing widespread damage, has bolstered the notion that political violence is both effective and does not lead to consequences for the offenders.

But he also pointed to the anti-Jewish attacks and shootings perpetrated by far-right and white supremacist individuals that have taken place in recent years as another factor that may be inspiring the current violence against Jews from the other end of the political spectrum.

PROF. JONATHAN Rynhold of the Bar-Ilan department of political studies added another element, which is the intense anger of the American Left and many in the Democratic Party with Prime Minister Benjamin Netanyahus warm embrace of, and alliance with, former president Donald Trump.

Trump was and is despised by Democrats, liberals and progressives alike as someone who encouraged and abetted white nationalism and intensified racial divides during his tenure as president.

Netanyahus close personal and political friendship with Trump not only helped alienate Israel from parts of the Democratic Party, said Rynhold, but aggravated the narrative of Israel being an oppressive, racist entity, and that the fight of progressives in the US for racial justice is akin to the fight of Palestinians against Israel.

By associating Israel with Trump and the Republican Party, the narrative of the American Left now resonates with more people, said Rynhold.

So where is all this leading?

Taking the Arab-Israeli conflict to the level of street violence, thats new; beating up a random Jew on the street because of the conflict is new, said Fischer. Maybe there have been sporadic incidents in the past, but not in this concentrated form. Random attacks are being legitimated or being justified by the perceived Israeli oppression of Palestinians.

Rynhold worries that anti-Zionist sentiment and rhetoric which he said used to be confined to more fringe publications and politicians has got a foothold in the mainstream discourse through the far Left of the Democratic Party and the mainstream media.

He argued that traditional American liberals would not have been favorable to Netanyahu and his right-wing governments, but nevertheless would have been supportive of Israeli nationalism and its democracy.

But the new narrative is that Israel is a colonial, apartheid state, not a democracy, he said of what is now described as the progressive Left, and that the sympathies of the old liberals are being eroded.

Rynhold insisted, however, that Israel has a lot of agency to affect how much traction the anti-Zionist narrative can obtain, although he acknowledged that it can do little to affect trends such as the association of the racial justice movement and the Palestinian cause.

In particular, he said that if Israel had a more moderate government with at least some commitment to the notion of a two-state solution and made an effort to show it was trying to do its best to come to an accommodation with the Palestinians, the sting might be drawn from the fierce anti-Zionism on display of late.

He also said that the Israeli government should disengage from US partisan politics, noting that Republicans dont win all the time, and that the embrace of the Republican Party has damaged Israels standing with a large part of the electorate.

As a factor, anti-Zionist rhetoric is here to stay. Theres a duel of narratives now. Are we talking about two national movements, or the racial discrimination of one group against the other?

The more credible the two national movements narrative is and the aspiration for a two-state solution, the weaker the other narrative becomes. The record is on the turntable, but the level of the volume depends on how resonant different frames are, and thats partly dependent on what goes on in Israel.

Of the violence, Troy said that he is an optimist in that he does not think a new era of pogroms is upon the Jewish people.

But what he does fear is that the anti-Zionist rhetoric and sentiment which has spread so far and so deep among the progressive Left, especially among the youth and on university campuses in particular, will negatively impact young Jews.

I dont really worry this surge in anti-Zionism is an existential threat to Israel. What I do worry about is that these surges of antisemitism, judeophobia and Zionphobia are guided missiles aimed at the identity of young Jews, and so the existential threat is to the liberal Jewish US community and especially the youth, said Troy.

The greater, long-term danger is the intellectual and ideological assault on Judaism, Zionism and Zionist virtue, which could have a profound impact on the Jewish identity of those in college and those of a marrying age.

Many world leaders, such as US President Joe Biden, UK Prime Minister Boris Johnson and German Chancellor Angela Merkel, have firmly defended Israels right to defend itself and denounced the antisemitism that has been expressed and perpetrated by anti-Zionists, but Israel in particular cannot take this for granted.

Anti-Zionism is gaining ground, and the impact is being felt on the streets of Western cities, among intellectual elites and on the airwaves.

Although still confined to relatively small sectors of most Western populations, the potential impact of such a movement on Israel and the Jewish people is severe.

Rolling back this growing tide of antipathy and animosity toward the Jewish state will be difficult, if efforts are not made now to address this worrying phenomenon.

Read the original here:

The rage of anti-Zionism: When Jews are targeted for Israel's actions - The Jerusalem Post

Saaya Unveiled: Milwaukee author offers insight into the mental health issues of the South Asian diaspora – Milwaukee Independent

Posted By on May 29, 2021

While some authors, who write on mental health can be very academic and dry, Gokhale is not one of them. She has mastered the art of bringing the wisdom of the well to the living water, meaning that she makes sense of the lives of 11 South Asian individuals navigating the culture of the West from a genuine mental health lens that speaks of love, loss, trauma, identity, family and personal hopes and expectations. True to the title of the book, Saaya Unveiled, Saaya meaning shadow, Gokhale channels Jungian psychology of doing the deep shadow work of uncovering the sides of our personalities that we have hidden.

While no group is a monolith, there are some patterns that are socialized into the South Asian experience in the West and Gokhale does a phenomenal job of bringing much of this to light and exposing the shadow self of Asian identity while being careful to not paint with a broad stroke brush. She does this not by pathologizing nor offering judgment but rather by offering understanding and care. Gokhale reinforces that there are generational stigmas around mental health that the younger South Asian community in the West struggles with. She normalizes the feelings of frustrations navigating stereotypes such as the model minority or submissive conformity of Asians.

Gokhale both supports the close-knit family and community bonds while also providing insight into the many ways that these could be barriers to accessing mental health care. She reveals how unreasonable academic and family expectations can lead to anxiety and depressive disorders. Gokhale delineates between healthy coping and toxic coping strategies and relationships that we engage in while setting forth an understanding of the role that trauma has and continues to play in life.

This book reminded me of the work that we need to do as a society to understand that we all have a role in the healing of one another. Within that role, we will need to meet people where they are and what lens they view the world from. One of the most important factors of achieving success with clients is having a therapeutic alliance, which is defined as a cooperative working relationship between client and therapist which brings together the bonds, goals, and tasks.

Without a therapeutic alliance, client progress is nearly impossible. Saaya Unveiled is not simply about 11 individuals and their roads to finding themselves but it is an access key for mental health professionals to unlock their South Asian clients and help them navigate a way forward.

I will be referring to this book often as a clinician and rereading it myself. Saaya Unveiled offers a unique journey into the lives of other South Asians living in Western society. However, what I found to be most important was how this book provided introspective personal insight and permission for South Asians living in Western societies to explore our own journey into the self. I highly recommend Saaya Unveiled.

Thank you Mrinal Gokhale.

Read this article:

Saaya Unveiled: Milwaukee author offers insight into the mental health issues of the South Asian diaspora - Milwaukee Independent

Press Releases – City of Houston

Posted By on May 29, 2021

Houston Celebrates Africa with a Series of Events in Observance of Africa Day 2021

May 25, 2021 -- The City of Houston will mark its 4th annual Houston Africa Day celebration on May 27 by hosting the African Union Ambassador to the United States, Her Excellency Ambassador Hilda Suka-Mafudze, and 13 Ambassadors from African nations to Houston.

Africa Day, also known as African Unity Day, is celebrated annually on May 25. It commemorates the founding of the Organization of African Unity (OAU), the precursor to the African Union (AU), on this day in 1963.

Houston Africa Day, held annually by Mayor Sylvester Turner, showcases the diversity of the nation's 4th most populous city and its global presence. People from all backgrounds are welcome to join in the celebration with the African community to commemorate the business and cultural contributions of the African diaspora in Houston.

The day will begin with an invitation-only business forum. Houston is Africas 3rd largest trade partner and speakers will discuss opportunities for future business.

During the evening celebration, Houston will showcase the different regions of the continent through arts, culture, and 'A taste of Africa,' keeping with the African Union 2021 Africa Day theme: Arts, Culture and Heritage: Levers for Building the Africa we Want.

"Houston Africa Day is a way to celebrate business and trade opportunities along with the vibrant art, culture, and food of our African diaspora in Houston," said Mayor Turner. "Houston takes great pride in our rich diversity, and Africa day is a chance to showcase Houston's ties to the African continent."

In addition to the cultural celebration, the Mayor's Office of Trade and International Affairs will host the inaugural Houston Africa Day Business Forum for Houston's top business leaders and stakeholders interested in doing business in Africa.

This half-day forum will engage business executives with African leaders and discuss the tremendous opportunities and potential on the continent. "The opportunities in Africa in the areas of health care, agriculture, manufacturing, and energy are a great match for sectors in which Houston companies are global leaders," notes MOTIA Director Chris Olson.

Confirmed guests include the Ambassadors of Angola, Burkina-Faso, Cameroon, Cote d'Ivoire, Guinea, Liberia, Libya, Madagascar, Mali, Niger, South Sudan, Togo, and Uganda.

"As Africa grows, Houston will ensure that our relationship with this rich and diverse continent will continue to flourish as well. Africa Day is one of our ways to showcase this relationship," said Houston's Global Trade Manager for Africa, Mazda Denon.

The events will have limited in-person attendance due to COVID-19 protocols and security.

For those interested in joining, the event will be live streamed via the Mayor's Office of Trade and International Affairs social media platforms:

FacebookTwitterLinkedIn

Houston Africa Day Business Forum begins at 9 a.m., followed by Africa Day Reception at 5 p.m.

Houston Africa Day is made possible through the support of our partners: Houston First, Chevron, Wazobia African Market, Office of Business Opportunity, Houston Airport System, Zoa's Moroccan Restaurant, Peli Peli South African Kitchen, Lucy's Ethiopian Restaurant and Who's Who: The African Diaspora.

Original post:

Press Releases - City of Houston

‘Concerning rise in antisemitism’ linked to IDF operation – ministry – The Jerusalem Post

Posted By on May 29, 2021

The Diaspora Affairs Ministry identified a "concerning rise in antisemitism" linked to the IDF's most recent operation in Gaza, according to a statement.The ministry compiled a report by its ACMS antisemitism monitoring center noting that around 250,000 antisemitic posts were uploaded to Twitter by 80,000 users in the ten days following the IDF's decision to begin Operation Guardian of the Walls.The ministry notes that this is a 200% increase in antisemitic posts from the previous month present on the platform.The peak of this antisemitic activity began within the first week of fighting, after Hamas and allied terror groups in the Gaza Strip decided to shoot seven rockets at Israel's capital on Jerusalem Day.The ministry further noted that aside from online activity, antisemitism also took in the form of pro-Palestinian demonstrators voicing their condemnation of Israel in front of synagogues and throughout Jewish communities around the world. Some of these instances turned into violent encounters."The wave of terror that the State of Israel has faced in recent weeks has impacted Jewish communities around the world," said Diaspora Affairs Minister Omer Yankelevich. "We at the Diaspora Affairs Ministry have followed the recent spike in global antisemetic attacks with the utmost concern."There has also been an increase in "lone predator" attacks, where individuals attack Jews in a "random and unorganized manner," with the ministry noting that oftentimes there is no discernment between Jews and Israelis in incidents like these and that these acts are meant to "harm" the State of Israel regardless of nationality.

cnxps.cmd.push(function () { cnxps({ playerId: '36af7c51-0caf-4741-9824-2c941fc6c17b' }).render('4c4d856e0e6f4e3d808bbc1715e132f6'); });

Continued here:

'Concerning rise in antisemitism' linked to IDF operation - ministry - The Jerusalem Post

Tale of Two Talmuds: Jerusalem and Babylonian | My Jewish …

Posted By on May 29, 2021

When people speak of the Talmud, they are usually referring to the Talmud Bavli (Babylonian Talmud), composed in Babylonia (modern-day Iraq). However, there is also another version of the Talmud, the Talmud Yerushalmi (Jerusalem Talmud), compiled in what is now northern Israel. The Yerushalmi, also called the Palestinian Talmud or the Talmud Eretz Yisrael (Talmud of the Land of Israel), is shorter than the Bavli, and has traditionally been considered the less authoritative of the two Talmuds.

Want to learn Talmud with us? Daf Yomi is a program of reading the entire Talmud one day at a time, and My Jewish Learning offers a free daily email that follows the worldwide cycle. To join thousands and thousands of Jews on this learning journey, sign up here!

Like the Talmud Bavli, the Talmud Yerushalmi consists of two layers the Mishnah and the Gemara. For the most part, the Mishnah of the two Talmuds is identical, though there are some variations in the text and in the order of material. The Gemara of the Yerushalmi, though, differs significantly in both content and style from that of the Bavli. First, the Yerushalmi Gemara is primarily written in Palestinian Aramaic, which is quite different from the Babylonian dialect. The Yerushalmi contains more long narrative portions than the Bavli does and, unlike the Bavli, tends to repeat large chunks of material. The presence of these repeated passages has led many to conclude that the editing of the Yerushalmi was never completed. Others, however, have argued that these repetitions represent a deliberate stylistic choice, perhaps aimed at reminding readers of connections between one section and another.

While the Bavli favors multi-part, complex arguments, Yerushalmi discussions rarely include lengthy debate. For instance, both the Bavli and the Yerushalmi discuss the following Mishnah:

For all seven days [of Sukkot], one should turn ones Sukkah into ones permanent home, and ones house into ones temporary home. . .(Sukkah 2: 9).

The Bavli Gemara embarks on a long discussion of the validity of this statement in the Mishnah:

. . .The rabbis taught, You shall dwell [in booths on the holiday of Sukkot] (Leviticus 23:42) means you shall live in booths. From this, they said for all seven days, one should make the Sukkah [temporary booth or hut] ones permanent home, and ones house temporary home. How should one do this? One should bring ones nice dishes and couches into the Sukkah, and should eat, drink and sleep in the Sukkah. Is this really so? Didnt Rava say that one should study Torah and Mishnah in the Sukkah, but should study Talmud outside of the Sukkah? (This statement appears to contradict the Mishnahs assertion that during Sukkot, one should do everything inside the Sukkah.) This is not a contradiction. [The Mishnah] refers to reviewing what one has already studied, while [Ravas statement] refers to learning new material [on which one might not be able to concentrate while in the Sukkah] (Talmud Bavli Sukkah 28b-29a).

As proof of this resolution, the Bavli goes on to relate a story of two rabbis who leave their Sukkah in order to study new material. Finally, the Gemara suggests an alternate resolution of the apparent conflictnamely, that one learning Talmud is required to stay in a large Sukkah, but may leave a small Sukkah.

In contrast, the Yerushalmi offers very little discussion of the Mishnah:

The Torah says, You shall dwell in booths. Dwell always means live, as it says, you will inherit the land and dwell there (Deuteronomy 17:14). This means that one should eat and sleep in the Sukkah and should bring ones dishes there (Talmud Yerushalmi Sukkah 2:10).

After this brief definition of terms and law, the Yerushalmi moves on to a new discussion.

As might be expected, the Bavli quotes mostly Babylonian rabbis, while the Yerushalmi more often quotes Palestinian rabbis. There is, however, much cross-over between the two Talmuds. Both Talmuds record instances of rabbis traveling from the land of Israel to Babylonia and vice versa. Many times, the rabbis of one Talmud will compare their own practice to that of the other religious center. Early midrashim and other texts composed in Palestine appear more frequently in the Yerushalmi, but are also present in the Bavli.

Both the Bavli and the Yerushalmi follow the Mishnahs division into orders, tractates, and chapters. Neither contains Gemara on all 73 tractates of the Mishnah. The Bavli includes Gemara on thirty-six and a half non-consecutive tractates. The Yerushalmi has Gemara on the first 39 tractates of the Mishnah. Some scholars believe that the differences in the Gemara reflect the different priorities and curricula of Babylonia and of the Land of Israel. Others think that parts of each Gemara have been lost.

Within the Yerushalmi, quoted sections of the Mishnah are labeled as halakhot (laws). Citations of the Yerushalmi text usually refer to the text by tractate, chapter, and halakhah. Thus, Sukkah 2:10 (quoted above) means Tractate Sukkah, Chapter 2, halakhah 10. Some editions of the Yerushalmi are printed in folio pages, each side of which has two columns. Thus, Yerushalmi citations also often include a reference to the page and column number (a, b, c, or d). In contrast, the Bavli is printed on folio pages, and is referred to by page number and side (a or b). These differences result from variations in early printings, and not from choices within the rabbinic communities of Babylonia and the land of Israel.

In most editions of the Yerushalmi, the Talmud text is surrounded by the commentary of the 18th-century rabbi, Moses ben Simeon Margoliot, known as the Pnai Moshe. The Pnai Moshe clarifies and comments on the text of the Yerushalmi, in much the same way that Rashi (Rabbi Shlomo ben Yitzchak, 11th century) explains and discusses the text of the Bavli.

Medieval sources credit Rabbi Yohanan, a third-century sage, with editing the Yerushalmi. However, the fact that the Yerushalmi quotes many fourth and fifth-century rabbis makes this suggestion impossible. From the identities of the rabbis quoted in the Yerushalmi, and from the historical events mentioned in the text, most contemporary scholars conclude that this Talmud was edited between the end of the fourth century and the beginning of the fifth century CE. The codification of the Bavli took place about a hundred years later.

The discussions of the Bavli and the Yerushalmi reflect the differing concerns of the cultures from which the texts emerged. A comparison of the narrative elements of the two Talmuds suggests that the rabbis of the Yerushalmi had more interaction with non-rabbisboth Jews and non-Jewsthan the rabbis of the Bavli did. The Yerushalmi, produced in a place under Hellenistic control, reflects Greek influences, both in its language and in its content.

Traditionally, the Bavli has been considered the more authoritative of the two Talmuds. This privileging of the Bavli reflects the fact that Babylonia was the dominant center of Jewish life from talmudic times through the beginning of the medieval period. The first codifiers of halakhah (Jewish law), based in Baghdad in the eighth through 10th centuries, used the Bavli as the basis of their legal writings. Reflecting the prevalent attitude toward the Yerushalmi, the Machzor Vitri, written in France in the 11th or 12th century, comments, When the Talmud Yerushalmi disagrees with our Talmud, we disregard the Yerushalmi.

Today, there is renewed interest in studying the Talmud Yerushalmi. This interest reflects the current academic emphases on tracing the development of the Talmudic text, and on understanding the cultures that produced these texts. Many scholars attempt to learn about the history of the talmudic text by comparing parallel passages in the Bavli and the Yerushalmi. Comparisons between the two Talmuds also yield new information about the relative attitudes and interests of Babylonian and Palestinian rabbis.

The traditional approach to learning Talmud, which emphasized the legal elements of the text, tended to dismiss the Yerushalmi as incomplete and non-authoritative. Today, interest in the literary, cultural and historical aspects of traditional texts has prompted a rediscovery of this Talmud, and a willingness to reconsider its place in the Jewish canon.

Rabbi Jill Jacobs is the Rabbi-in-Residence for the Jewish FundS for Justice.

>

Empower your Jewish discovery, daily

See original here:

Tale of Two Talmuds: Jerusalem and Babylonian | My Jewish ...

Who Was Hillel? | My Jewish Learning

Posted By on May 29, 2021

Hillel (also known as Hillel the Elder) is one of the best-known sages of the Talmud. He lived during the last century before the Common Era, served as head of the Sanhedrin, the ancient rabbinic tribunal, and was the founder of the House of Hillel (Beit Hillel in Hebrew), a school of Jewish law famous for its disputes with the rival House of Shammai.

Though little has been firmly established about Hillels biography by historians, he is said to have been born in Babylonia around 110 BCE and died in Jerusalem in the first years of the Common Era. His grave is in Meron, in northern Israel.

Hundreds of disputes between Hillel and Shammai are recorded in the Talmud, with the House of Hillel generally favoring a more lenient opinion and the House of Shammai favoring a stricter one. The rabbis of the Talmud generally favored the views of the House of Hillel, but in keeping with talmudic tradition, both opinions are recorded in the text.

According to a famous passage in the tractate Eruvin, the disciples of Hillel and Shammai argued for years saying the law was in accordance with their views. Ultimately a divine voice proclaimed: Both these are the words of the living God. However, the halachah [Jewish law] is in accordance with the opinion of Beit Hillel. The Talmud goes on to note that the law follows the views of Hillels disciples precisely because they were agreeable and forbearing.

While Hillel and Shammai were links in a chain of oral transmission of the Torah that began with Moses and continued through the rabbis of the talmudic period, Hillel is renowned less for his legal rulings than for his kindness and ethics, traits reflected in the numerous stories and maxims attributed to him, several of which continue to be widely quoted today.

According to one story, Hillel was so poor that he could not afford the price of admission to the study hall. Instead, he climbed the building and sat near a skylight so he could hear the lesson being taught inside. When morning came, Hillels body blocked the light from entering the study hall. When those inside looked up, they saw Hillels body, which had been covered by an overnight snowfall. Talmudic commentators derive from the story that even poverty should not be considered an obstacle to Torah study.

Another story in the Talmud concerns a non-Jew who came to Shammai and agreed to be converted if he could teach him the entire Torah while standing on one foot. Shammai sent him away, but Hillel welcomed him, saying: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. This and other stories showing Hillels graciousness even in the face of provocation are invoked to justify the teaching of the rabbis that one should be patient like Hillel and not impatient like Shammai.

Hillel is known for a number of famous maxims in addition to his articulation of a variant of the golden rule noted above. Many of these are recorded in the early chapters of Pirkei Avot, the section of the Talmud concerned primarily with matters of ethics. Perhaps the most well-known of Hillels statements is this: If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when?

The following chapter records another oft-quoted statement from Hillel: Do not judge your fellow until you come to his place.

Hillel has a prominent place in the Passover seder with the institution of the so-called Hillel sandwich, known in Hebrew as korech. The last ritual prior to the eating of the festive meal, korech involves the joining together of matzah, bitter herbs and the sweet paste known as haroset into a kind of sandwich, which is done in commemoration of Hillels practice of eating those three together.

Hillel International, the Jewish campus groups, has borne the name of the Jewish sage since its founding in 1923. The founder of the first Hillel chapter, Benjamin Frankel, liked the name because it is a symbol of the quest for higher learning and because it connoted Christian fellowship, since Hillel was a contemporary of Jesus.

Hillels famous sayings have been widely quoted and adopted. If not now, when, was the title of a book by Primo Levi and an album from the American rock band Incubus. IfNotNow was adopted by the name of an organization fighting to end American Jewish support for Israeli policies that harm the Palestinians. And Hillels statements were included on the quirky labels of the soap brand Dr. Bronners.

Empower your Jewish discovery, daily

Follow this link:

Who Was Hillel? | My Jewish Learning


Page 788«..1020..787788789790..800810..»

matomo tracker