justice – Jewish Independent

Erice Dee joins Vines festival

Erica Dee curated the show Weaving Voices, which takes place Aug. 9 at CRAB Park at Portside. (photo from Vines Art Festival)

Weaving Voices features Jewish community member Erica Dee, Tonye, Miss Christie Lee, Janelle Reid and Sara Cadeau, with instrumentalists Sean Mitchell and Jonny Tobin. The performance at this year’s Vines Art Festival on Aug. 9 is based on Dee’s singing workshop, Sing for the Soul.

Dee has been offering the group singing classes over the past two years. “This has been one of my favourite projects I have ever created and it has inspired me to write a whole new album and live performance,” Dee told the Independent. “Sometime in 2020, I will release this new project with a new name and it is very different from anything I have performed. It will be a live, multi-sensory experience that is meant for listening rooms and theatres, or parks. And I will activate the spaces with my singing workshop prior to the show and then include the participants in my live performance. I won’t share the name yet, but it does include my family’s name in it.”

Dee’s cultural heritage includes Jewish and Italian roots, and jazz on both sides of the family. Her paternal grandparents are Evelyn Stieglitz (z’l) and Murray Landsberg, who she described as “the sweetest Jewish couple, who met in the Bronx in the 1930s. They were 13 and 15 and they were together until my grandmother past away a couple years ago. My father, Paul Landsberg, is a prolific jazz guitarist, who started his career teaching at Berklee College of Music in Boston, Mass. My mother, Rita Marie, was born to Rita Shirley Dallesandro and Jim Smith. Rita Shirley’s brothers, Frankie and Arthur, started a jazz big band in the ’50s called the Dellasandro’s, where they played saxophone and clarinet.”

Born Erica Dee Landsberg in Boston, Mass., Dee goes by only her first and middles names. She grew up “in the mountains of the Sinixt Territory (Nelson, B.C.). My mother, father, sister and I moved to the Kootenays in 1989 because my father helped start Selkirk College’s music program.”

Expressing her gratitude at being a Canadian citizen, Dee said she first moved to Vancouver in 2005, a couple months after graduating high school. “I followed my passion,” she said, “as I had already been performing and writing and I was ready to move to the big city to expand my artistry. I also followed my heart here, after falling deeply in love with a female DJ and producer who was running Vancouver’s only lesbian bar at the time.”

Dee is a vocalist, DJ, writer and producer. She released her first recording, Golden Mixtape, a combination of remixes and original work, in 2011. Her debut album, New Skies, came out in 2016.

“I am firstly a singer,” she said, “which means I get to connect to my instrument (aka my body) in such a deep and intimate way. I usually have some burst of inspiration come to me, whether it’s a hook, or a bass line, or a drum beat. Then I spend time developing the tone, feeling and resonance. Words usually come after, as I find when I add words to my art, it brings it into the mind and I like to stay in the body for as long as possible.

“As far as production goes, I have been producing music for over 10 years and have yet to release something that is completely self-produced. I use production as another way to get my ideas out, using drum pads, keys and programs like Logic and Ableton, and then eventually collaborate with other musicians and producers to complete the creation.

“Recently,” she added, “I have been creating on a loop pedal, which has taken my artistry to a completely new level. I started DJing when I was 20, when I realized that I could be my own band mate, and started touring a performance where I would sing and MC over top of my DJ sets, fusing together the music that I love and moves me with my originals and remixes.”

Dee collaborates a lot, both in performances and in the creation of new work. Her bio notes that she has “supported and toured with artists such as Lil’ Kim, Mos Def, Quest Love, A Tribe Called Red and Bad Bad Not Good.” Past guest artists have included Snotty Nose Rez Kids and Desiree Dawson.

“I love the magic that happens when artists share space together,” she explained. “Each person is unique, with their own experience, tone, voice, stories and inspirations. It activates every part of my soul to witness artists coming together in this way, harmonizing, improvising, and the dynamics of different voices coming in and out of the music. I always say, sometimes just having another person in the room is enough, without a word shared. I can feel every piece of music they have absorbed since their creation lighting up the space. It is truly is my favourite part about being an artist.”

For the Vines Art Festival show, Dee said, “I have brought together a group of such powerful artists…. Each of these artists shares their stories and truth in such a real and accessible way.”

Dee said she is honoured to be part of the festival, as she really connects to its core values. Part of the festival’s mission is to offer “platforms for local artists and performers to create with and on the land, steering their creative impulses toward work that focuses on the environment – whether a deep love of nature, sustainability, or climate justice.”

“Growing up, I spent a lot of time outside and I find a lot of my inspiration in nature,” said Dee. “I attended Waldorf School as a kid, where I learned how to use my hands to connect and create with the natural world in a sustainable way.

“Since then, I have always had a very strong connection and appreciation for the land I occupy. Wherever I travel, I always take the time to educate myself on whose land I am on and acknowledge that within my show. I use my platform to share information about the social and environmental issues that I feel are important – I actually got fired from a festival in Calgary for speaking about the pipeline and how much harm it will cause to indigenous communities.”

For the performance at Vines, Dee shared that there is going to be “an extra special element.”

Of that element, she said, “I have never done this before and I am so excited. During the first time I sat down with Heather [Lamoureux, the festival’s artistic director], I had a vision and I am really looking forward to bringing it to life!”

Weaving Voices on Aug. 9 takes place at CRAB Park at Portside, at 7 p.m. Other Jewish performers in the festival include mia susan amir, Ariel Martz-Oberlander and Rabbit Richards, and it features more than 80 artists overall, performing at parks throughout the city. Every event is free admission and more information can be found at vinesartfestival.com.

Managing theft and loss

We’ve seen a huge rise in neighbourhood property crime. We’re still driving a car without a back window (yup, two windows vandalized). We also lost a flower planter in June.

We realized the flowers were gone on Shabbat. We were on our way to services when we saw that we only had one and not two matching flowerpots. This matters for two reasons. First, we use the pots to keep people from parking illegally and blocking our gate. Sometimes, the planters get moved because a truck is parked to do work at our house or at a neighbour’s. Sometimes, big trucks or strangers just run over our planters so they can turn around or park illegally at our house. Despite multiple “private parking” signs, we struggle with these issues frequently. After each run-over or blocked gate, we’re scooping up the soil and repotting the flowers, trying to keep the planters going.

Two weeks after the pot went missing, when I was helping my twins walk their bikes to the schoolyard so we could safely practise cycling without training wheels, we stopped to look at our neighbours’ yards. My kids planted the flower pots themselves as part of their birthday celebrations at the beginning of June (reason #2 for their importance). They knew exactly which colours they’d put in each planter. And – surprise – our planter was firmly ensconced in a neighbour’s front yard, a block away from home.

We tried knocking but no one was there. When we returned home, we couldn’t put it out of our minds. My husband filed a supplement to our police report, asking if the cops could help invite these folks to return our flowers. So far, nothing has happened.

One of my kids has taken to doing the early morning walk with me and our two dogs now that it’s summertime. He reflects on the stolen/lost flowers every morning we pass them. On one of these walks, he brought up another story: he’d encountered a lost dog at day camp. Others shooed it away from the grass, into the parking lot, where he feared it would be run over. No one, in his view, helped it get home.

When I mentioned it to adults at camp, I was reassured that someone had found the dog’s owner. It was also pointed out to me that many kids were afraid of dogs; perhaps that’s why it was shooed away. I responded that, even if no one taught kids how to behave around animals, that dog was a “lost item.” Jewish tradition teaches us that it is a mitzvah, a commandment, to return lost items to their owners.

Jewish tradition is full of stories and rabbinic instructions for how we are to manage theft and loss. How we should address theft, punish thieves and figure out the motivations of those who do harm are part of what we should learn and teach as Jews. It’s our responsibility to return things and to help others find that order and closure in the world.

The rabbis recognize this commandment is complex. In some cases, hungry or suffering people may steal, borrow or “find” a lost item that they need to survive. However, we shouldn’t assume that the person who lost something can always make do or be fine without it. If we budget in our household to fill two planters with flowers – so the twins can each plant one – and someone steals one? Our kids feel that one planter is clearly not the same as two. There’s no food involved in this but, aside from contacting the police or directly confronting the neighbours, we run the risk of being seen as the crooks if we “steal” it back.

We have public services – police, courts, animal services – to solve some conflicts. Yet, if public services are delayed or unresponsive, we’re left with the same moral issues. How do we solve these problems without timely intervention or help? What can we do to practise tikkun olam, repair of the world?

We rely on voting in a democratic society, as well as a responsive civil service, to make sure our public services work. (This is a hint – please vote in the next election.) On a personal level, though, my kid suffers when he worries about a missing person, a dog or a flowerpot. He is the same kid who knows what the Red Dress installations mean: I have an 8-year-old who knows these commemorate the loss of missing and murdered indigenous women and girls. It’s hard to see a kid learn about this. It’s harder yet to live with loss. Imagine the huge pain of losing a person. For a kid, losing a beloved animal or giving up on something that was stolen seems hard enough.

The rabbis give ways to respond to challenges of theft or loss and it’s up to us not just to study the sources, but to live in a way that carries out their teachings. We must call others to account when they fail to do what’s right. If someone steals, promises to pay for something and doesn’t, or “loses” someone or something, it’s our obligation to ask them to honour their commitments.

It’s not OK to take a loved one, an animal, a kid’s flowerpot or to skip paying the bill. We have limited funds in our household, school and government budgets. Yet, our tradition also teaches a compassionate compromise – if a person truly cannot survive, we must help. The question we’re left with is how to find closure when the world fails us. If no one returns a missing child or animal, if we do not honour our commitments to others, what kind of a place is this?

We have a stake in making this world a better place. It starts with practical steps like helping get a lost person, dog or belongings home safely. Let’s at least honour our obligations.

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. See more about her at joanneseiff.blogspot.com.

Accountant in Seattle

Auschwitz survivor Eva Kor forgives former SS officer Oskar Gröning. (photo from TLNT Productions)

The Accountant of Auschwitz is more than the latest documentary to successfully convey the horrors of antisemitic genocide to an audience 75 years removed from those events. It exemplifies the emergence of a coterie of young filmmakers eager to tell the stories of the Holocaust to their peers and to future generations.

For Toronto director Matthew Shoychet and producer Ricki Gurwitz, the trial of nonagenarian SS officer Oskar Gröning in his Lower Saxony hometown in 2015 provided the entry point to explore an ambitious array of historical, legal and moral concerns. The approach they chose for their debut feature documentary, however, was as important as the facts and the message.

“The way we put it together with the editors, we knew we didn’t want to play it chronologically,” the 32-year-old Shoychet explained. “The film opens with fast-paced, happy music with animation, then right into the trial, then back. You’re challenging the audience, but in a fresh, exciting way. You don’t see many Holocaust films that are told that way.”

The Accountant of Auschwitz screened at the Vancouver Jewish Film Festival last fall and is part of the Seattle Jewish Film Festival, which opens March 23.

Shoychet’s path to The Accountant of Auschwitz was unusual in that his family was not directly affected by the Holocaust. He was interested in films about the Holocaust, but he wasn’t instilled with the kind of painful personal history that was (and still is) the catalyst for many filmmakers.

In 2013, Shoychet went on the March of the Living to Poland and Israel, where he received his first close-up exposure to the Final Solution and Holocaust education. A friend he made on that trip went to work for the Neuberger Holocaust Education Centre in Toronto, and that contact led to Shoychet directing the short film Anne Frank: 70 Years Later (2015), which screened at Auschwitz-Birkenau and the University of Warsaw.

Shoychet joined that year’s March of the Living as a chaperone, where he met Bill Glied, a Serbian native who’d been deported from Hungary to Auschwitz in 1944. When Glied remarked that he was going to Germany to testify at Gröning’s trial, Shoychet and Gurwitz put a pitch together to the Government of Ontario, the Rogers Documentary Fund, CBC’s Documentary Channel and a couple of private investors.

“It came together fast,” said Shoychet, who arrived on the scene in Lüneburg, Germany, in the midst of the trial.

photo - For Toronto director Matthew Shoychet, the trial of SS officer Oskar Gröning in 2015 provided the entry point to explore an ambitious array of historical, legal and moral concerns — For Toronto director Matthew Shoychet, the trial of SS officer Oskar Gröning in 2015 provided the entry point to explore an ambitious array of historical, legal and moral concerns. *(photo from TLNT Productions)*

Gröning’s job, as The Accountant of Auschwitz makes clear, wasn’t loading Zyklon B into the gas chambers or machine-gunning Jews. Thanks to a change in German law, it is no longer necessary to prove that a Nazi pulled the trigger. His presence at the scene and involvement in crimes is sufficient to decide guilt.

“Oskar was on the ramp [when the trains arrived and where selections occurred], taking suitcases and calming chaos,” Shoychet said. “But it was all part of the mass murder operation.”

Among the issues that The Accountant of Auschwitz takes on is the purpose and value of trying a 94-year-old man for war crimes. The film makes a convincing argument on multiple grounds, beginning with the extent of the cover-up that took place in Germany after the war.

“Ninety-nine percent of the judges in West Germany from 1945 to 1967 were members of the Nazi party,” Shoychet noted. “Hardcore believers. Of the 800,000 SS officers, 100,000 were investigated between 1945 and today, just over 6,000 were brought to trial and 124 received life sentences.”

That paltry number minimizes the scale of the crimes and serves to bury the past. The film asserts that Gröning’s confirmation under oath of his work at Auschwitz was a public and irrefutable rebuttal to Holocaust deniers and other antisemites.

“Even if you say he’s too old – and even the survivors say they don’t care if he goes to prison – for history’s purposes, the fact that a Nazi perpetrator is sitting in a German courtroom with German judges, saying, ‘Yes, these things happened, I was there,’ that makes the trial worthwhile,” Shoychet said.

A loquacious interview subject, even on the phone from Israel, where he had presented The Accountant of Auschwitz at the Jerusalem Jewish Film Festival a few months ago and was presently working on a project of the One Family Fund (he’s a board member), Shoychet confided that the process of making his feature doc debut was one of learning as he went. For example, until he went to Germany, he had never heard of John Demjanjuk, a Ukrainian who had been convicted of crimes at Sobibor yet consistently denied any involvement. Demjanjuk’s tangled tale, which, among other things, raises the subject of putting an elderly man on trial, ended up being a 20-minute segment in the film.

The Accountant of Auschwitz is rife with revelations and messages, but one gets the sense in talking with Shoychet that his main goal was conveying his own experiences of discovery, discussion, inspiration and outrage – with respect to Nazis and survivors, as well as contemporary justice-seekers and neo-Nazis – to viewers his own age.

“There may not be an ISIS fighter who will be deterred by a 94-year-old Nazi being prosecuted,” Shoychet allowed. “It’s making the connection of the past to the present. Trying to take a younger person and put them in the shoes of the survivors.”

Shoychet’s affinity for provoking questions and debate among the audience bodes well for his next efforts behind the camera.

“I never actually thought I would make a documentary,” he said with a trace of bemusement. “My passion is scripted narratives.”

For tickets to The Accountant of Auschwitz and the film festival schedule, visit seattlejewishfilmfestival.org. For another perspective on the impact of Gröning’s trial, see jewishindependent.ca/witnessing-her-history.

Michael Fox is a writer and film critic living in San Francisco.

The sad road from Auschwitz

The theme of Reckonings: Legacies of Nazi Persecution and the Quest for Justice (Oxford University Press, 2018), the new book by eminent English historian Mary Fulbrook, is justice. Or, rather, injustice, as she exposes how ex-Nazi perpetrators, and bystanders to their murderous policies, have evaded (and continue to evade) due process and acknowledgment of moral responsibility for their (in)actions.

Every level of strategy open to these criminals and cowards is exposed in Reckonings. Fulbrook reveals all the political, psychological, pragmatic, legal (and illegal), scapegoating, self-serving, self-exculpatory, “we were victims too”-type excuses by which the morally corrupt and unconscionable avoid due process and personal liability.

Fulbrook rightly says, at the end of Reckonings, “there can be no answer to the questions of why and how cruelty on this scale was possible.” So, what, she asks, can the “honest” historian do? Her answer sums up the well-realized objective of this magisterial new book: “Historians can clarify patterns of involvement in and responsibility for Nazi persecution and explore the implications both for those who lived through it and those who came after.”

Nazi criminality is, of course, a hugely complex historical issue, but Fulbrook’s strategy is simple and direct: it is to “reconstruct the ways in which wider social and political developments intersected with individual lives” such that “large numbers of people were mobilized in service of a murderous cause.”

Reckonings is rich with such exploration of “individual lives,” both of persecutors and bystanders, and it rings also with the agonizing accounts of dozens of victims, among whom Fulbrook gives frequent and welcome voice to the rarely referenced persecuted sub-groups of homosexuals, and victims of Nazi euthanasia policies.

Fulbrook’s central focus is, however, justice: justice failed and justice delayed, delayed by silence, by endless rationalization, by foot-dragging, by the pollution of the legal system by former Nazis (described as “themselves swimming in a sea of guilt”) and, no less disturbing, by the pragmatics of (primarily American) Cold War strategists, anxious not to offend a potential ally against the Soviet Union.

Reckonings is unusual history in its welcome lack of “normal” arm’s-length objectivity: Fulbrook is uncompromisingly fierce in her condemnation of those who were responsible for this “maelstrom of murder.” Throughout the book, she remains directly and openly angry, and determined to “nail down” these murderous ignoramuses, just-following-orders immoralists and “I knew nothing” liars. One feels the heat of Fulbrook’s grit and determination: each page rings out with a loud, “they will not get away with this as long as I can help it.”

Reckonings is divided into three parts. Part One, the most “traditional” part of the book, explores the various sites of this “maelstrom of murder,” beginning with Auschwitz, but moving carefully beyond, to less and less better-known killing centres, especially in southern Poland – where there were many forgotten violent “microcosms of violence,” as she calls them.

Part Two is, as Fulbrook’s title suggests, the heart of the book: here, the focus shifts to the attempts to bring perpetrators (both men and women) to justice. She lays out the proceedings of the various major trials – Auschwitz, Sobibor, Belzec, Dachau, Hadamar, the Einsatzgruppen trial, etc., right up to the present – but also includes trials relating to perpetrators of euthanasia and other crimes. She outlines, in fascinating detail, the differences between the ways that East and West Germany approached bringing Nazis to justice: the former being famously more diligent than the latter, leading to a flood of ex-Nazis to the more “tolerant” West in the early years after the war. This flood included all the euthanasia personnel, who left their families behind in the GDR to escape justice. (The West accepted the “just following orders” defence; the East did not. About 400,000 people benefited from this and similar lax standards in the West.)

The third part, “Memories,” is about how survivors remember, and how Nazis forget. It combines a plangent exploration of the personal experiences of individuals living around the world who have survived persecution – most of whom have never received compensation or recognition – with accounts of how perpetrators and their minions managed (and still manage) to cover their tracks, and how this evasion affects their children and grandchildren.

The most memorable chapter of this final part is called “The Commemoration of Shame.” She notes here how the “shame” of the perpetrators is almost always buried in the sea of guilt-ridden commemoration throughout Germany, as is the pain of forced and slave labourers, the acknowledgement of which would still have legal (compensation) ramifications for German industry. Fulbrook also notes here that it wasn’t until 2014 that the first memorial appeared for the victims of Nazi euthanasia policies.

Reckonings ends in despair. “So few perpetrators brought to account; so little justice.”

Ian Kershaw has written that “the road to Auschwitz was built by hate but paved by indifference.” Fulbrook reveals that the road from Auschwitz is not a whit less hateful and, certainly, no less met by indifference.

Graham Forst, PhD, taught literature and philosophy at Capilano University until his retirement and now teaches in the continuing education department at Simon Fraser University. From 1975 to 2010, he co-chaired the symposium committee of the Vancouver Holocaust Education Centre.

Witnessing her history

In spring 2015, at Luneburg Regional Court in Germany, the trial of Oskar Groening, “the bookkeeper of Auschwitz,” began. Nineteen-year-old Torontonian Jordana Lebowitz, a granddaughter of Holocaust survivors, was among those who witnessed the proceedings. The young adult book To Look a Nazi in the Eye: A Teen’s Account of a War Criminal Trial (Second Story Press, 2017), written with award-winning author Kathy Kacer, is about what Lebowitz experienced before, during and after the trial.

The book has different components and is not structured like a usual biography or historical account. It includes Lebowitz’s recollections as told to Kacer, as well as selections from Lebowitz’s blog, which the then-teen wrote for the Simon Wiesenthal Centre in Toronto about the trial. Numerous Holocaust survivors, now living in Canada, speak about their experiences at Auschwitz. They also traveled to Germany for Groening’s trial.

Lebowitz shares her concerns about going to Germany and readers learn how she made the trip come about. After almost every chapter, there are excerpts of Groening’s testimony that Kacer has based on news articles and interviews, as there were no transcripts from the trial itself. These sections allow readers to know what Groening was thinking as his claims were being assessed by the court. Charged with being complicit in the deaths of more than 300,000 Jews, he was eventually found guilty.

Lebowitz epitomizes how individuals from my generation should act. Her main goal was to ensure that the experiences of Holocaust survivors would be recorded so that future generations would be able to access them, and learn from them. Her main purpose in going to the trial was to witness this history and make sure that future generations would know it, too.

Lebowitz had been to Auschwitz on a March of the Living trip. The program takes students from around the world to Poland and Israel, so they can see firsthand and learn about the Jewish communities that once existed in Europe and the tragedy of the Holocaust that wiped almost all of them out. It was on March of the Living that Lebowitz met Holocaust survivor Hedy Bohm, with whom she became close friends. Bohm was imprisoned in Auschwitz for three months and testified in the trial against Groening.

As the bookkeeper at Auschwitz, Groening not only witnessed many Jews coming off the trains, but confiscated their possessions as they arrived. He was not tried for being a murderer, but for helping the Nazis murder Jews. The German government wanted Groening’s trial to occur, as they wanted Nazis who were still living to be brought to justice, even if it was many decades later.

Lebowitz heard about the trial from Bohm, and then set to figure out how she could attend it. The Simon Wiesenthal Centre agreed to fund the trip if she would blog her experience in the courtroom for others to read and follow as the trial was taking place. She managed to convince her parents she could handle what she would face on the trip during the trial, and Thomas Walther, the prosecutor, helped Lebowitz find a place to stay in Germany and procured a pass to allow her into the courtroom.

To Look a Nazi in the Eye is powerful in part because it reveals the compassion Lebowitz initially felt for Groening, in his frailty, sitting in the courtroom each day. He recounted heartbreaking stories of what had transpired in the camp. But, while Lebowitz believed at the start of the trial that he was truly sorry for what he had done, Groening’s stories began to change, and not for the better. He also said he was not guilty because he did not personally hurt or exterminate Jews.

As her daily accounts progress, there are humourous moments that balance out the horrific stories about Auschwitz. For example, purses and paper were not permitted in the courtroom. In order to blog, however, Lebowitz needed a notepad and pen. So, she snuck toilet paper and a pen that was hidden in a place the security guards would not find during a body search. Her persistence paid off, and Lebowitz managed to take notes each day. That her family and others read her blog posts gave her some assurance that she was succeeding in her mission of helping keep the history alive and relevant.

One part of To Look a Nazi in the Eye that is amazing is how Lebowitz interacts with the Holocaust survivors. Bohm, Bill Glied and Max Eisen were among the survivors who attended the trial and were brave enough to recount their experiences at Auschwitz. For them, and others, it was a duty to their family and themselves to ensure that some form of justice was achieved. At first, they seem pretty hesitant of a younger individual being at the trial, but later open up to Lebowitz more. Seeing a person from a younger generation advocating for this cause made them happy, in a sense.

Since returning to Canada, Lebowitz has remained involved in Holocaust remembrance. As the book’s website notes, she “came to understand that, by witnessing history, she gained the knowledge and legitimacy to be able to stand in the footsteps of the survivors who went before her and pass their history, her history, on to the next generation.”

Chloe Heuchert is a fifth-year history and political science student at Trinity Western University.

***

The following excerpt was published by CM: The Canadian Review of Materials and can be found, along with a review of To Look a Nazi in the Eye, at umanitoba.ca/cm/vol24/no2/tolookanaziintheeye.html:

“I wanted to leave,” replied Groening again in a voice that had grown increasingly hoarse. “I asked for a transfer to the front.”

Was it Jordana’s imagination or was Groening faltering under the strain of the trial and the intense cross-examination? She hadn’t noticed it before, but he looked decidedly weaker at this point in the proceedings than he had looked in the beginning. His face was haggard, his shoulders slumped, and his hands trembled.

Finally, Thomas [Walther] gathered his notes together and stood in the centre of the courtroom. “Behind me sit the survivors who are here to testify, along with their descendants,” he said. “I ask you, Herr Groening, did you ever think when you were in Auschwitz that the Jewish prisoners might stay alive and eventually have their own children?”

Groening shook his head and closed his eyes. When he finally responded, his voice was faint. “No. Jews did not get out of Auschwitz alive.”

A 22-year-old open wound

Every year on July 18, thousands of people gather to remember the victims of the AMIA bombing, and demand that justice prevails. (photo by Jaluj via commons.wikimedia.org)

After more than 20 years, an entire nation continues to search for answers and justice.

With an estimated population of 330,000, Argentina’s Jewish community is the largest in South America and, outside Israel, the sixth largest in the world. First arriving in Argentina in early days, Jews have continued to immigrate ever since. During its “golden era” (1900s to 1950s), an estimated 500,000 Jewish people lived there.

The vast majority of Jews in Argentina are Ashkenazi, from central and eastern Europe. From the start, this active, prosperous and engaged community has left its mark in local business, infrastructure, culture and politics. My family was part of this group; Argentina was the place we called home and where four generations of my family were born. AMIA (Asociación Mutual Israelita Argentina or the Argentine Israelite Mutual Association) is the central support organization for all Jews in Argentina, tracing its roots back to 1894.

Everything changed the morning of July 18, 1994, at 9:53 a.m. While I was attending a history class, more than 600 pounds of explosives hidden in a vehicle were detonated in front of AMIA. The explosion was followed by a cloud of smoke and dust seen for miles. In seconds, along with the iconic Jewish organization in Argentina and everything surrounding it, the building housing all of Argentina’s rich Jewish history was, simply, gone. This tragedy was followed by panic, mayhem, sirens, ambulances, calls for help, deaths totaling 85 and hundreds more victims, severely injured and traumatized, transported to hospital.

At my school, phones started to ring. The principal rushed into our classroom to have a private word with our teacher, who then broke the news that AMIA in Buenos Aires was bombed. We were in shock. The same black dusty cloud that could be seen above AMIA descended upon the student body, the teachers and the administrative staff. Frantic activity ensued and, within a few hours, the school was deserted.

My first reaction was concern for my family and friends, many of whom worked at AMIA. I would soon learn that, although one miraculously survived under the rubble and a few others were spared, having not yet arrived at the time of the attack, three died in the explosion. I would learn of the tremendous cultural and historical loss of books, manuscripts, community records, art, pictures and more. I would learn of the disorientation felt by so many who could not comprehend the magnitude of the attack. And I would learn of the rage of those who survived their loved ones. To this day, I will never forget the conversations around the dinner table that revealed the pervasive feeling we were no longer safe.

Some of my friends were immediately withdrawn from the private Jewish school I attended and transferred to the public school system. I would learn of sentiments such as “Jews should be concentrated in one place and live together so innocent Argentines would not suffer.” Yet, in my mind, we were all Argentines.

Over the following years, as I transitioned from my teenage to adult years, I would learn of government cover-ups, of the miscarriage of justice, and of injustice done in the name of greed and corruption. I would also learn of Hezbollah, Iran and other terrorist elements suspected of involvement one way or another. And I would be constantly reminded of the pain of those left behind, and the impunity of the perpetrators, which reinforced the sense of insecurity that took over a proud and vibrant Jewish community.

In spontaneous reaction, hundreds showed up to the site where the AMIA building had stood. Many, my father was among them, were volunteering to assist in the rebuilding process. Those were dark days. The community needed to reorganize. Within a week of the attack at Pasteur 633, a community building a few blocks away began to function. As the temporary head office of AMIA, the Ayacucho 632 site became the place where families sought information about the victims of the attack and where AMIA resumed essential operations, especially those pertaining to social services and community relations.

The Ayacucho building also became the place in which I started my journey as a Jewish community volunteer and where I later decided to pursue a professional career serving the Jewish community.

Five years after the attack, on the original site, a new building was opened that symbolized the creative drive of a community willing to preserve the heritage of a cultural tradition that honors life and collective memory.

This July 18, as every year, the bombing was commemorated with a ceremony in front of the new, now heavily fortified, AMIA: This year’s ceremony marked 22 years since the attack, Argentina’s deadliest bombing ever.

The AMIA bombing was an assault on all society and one that has left deep political scars, not just upon Argentina’s Jewish community. It is a symbol of the entire Argentine state and a society still searching for the truth. And the truth – about a sophisticated terrorist act of mass murder that sent a brutal message of destruction and death – must come to light. The attack is a wound that remains open to this day.

I vow to neither remain silent nor rest until those guilty of these attacks are apprehended, and I hope that the Argentine government will make every effort to ensure that the terrorists responsible for this horrendous act are brought to justice.

Viviana, Cristian and Guillermo, I will never forget. Porque tenemos memoria, exigimos justicia. Because we have memory, we demand justice.

Nico Slobinsky is director, Centre for Israel and Jewish Affairs, Pacific Region. He was born and raised in Argentina before immigrating to Israel and, later, to Canada.

Concern over incarceration

A new handbook published by T’ruah: The Rabbinic Call for Human Rights provides a resource for the Jewish community to press for change around the problem of mass incarceration in the United States.

“We are here to uphold ideas of redemption and mercy,” said T’ruah director of programs Rabbi Rachel Kahn-Troster, citing a colleague who described America’s prisons as having a “mercy deficit.”

The handbook is available for free download at truah.org/incarceration. It provides background and resources – steeped in Jewish texts and teachings – for Jewish communities to take action around these issues. Leading a network of 1,800 rabbis across North America, T’ruah aims to bring attention to an array of domestic social justice issues, as well as human rights for Israelis and Palestinians.

When it comes to mass incarceration, Canada doesn’t have the same problem, but we have similar societal ills when it comes to race, ethnicity and imprisonment – as well as problematic prison conditions themselves – that call out for redress.

The handbook initiative came out of T’ruah’s earlier work on ending solitary confinement. Over the last couple of years, Kahn-Troster has found the Jewish community to be increasingly receptive to grappling with issues around incarceration. Michelle Alexander’s book The New Jim Crow: Mass Incarceration in the Age of Colorblindness, which details the effect that mass incarceration – and the subsequent denial of civil rights for convicted felons – has had on the African American community, really opened people’s eyes, she told the Independent.

Why the term mass incarceration? Compared to other countries, the United States imprisons its population at alarmingly high rates: 698 out of every 100,000 citizens are behind bars. For comparative purposes, Canada’s per capita rate is 141 out of 100,000, according to Statistics Canada.

And then there is the problem of race. African Americans are six times more likely to be jailed than their white counterparts, yet crime rates are not necessarily different. According to American Civil Liberties Union data cited in the T’ruah report, despite equal rates of actual usage, a black person in America is 3.73 times more likely as a white person to be arrested for drug use.

In Canada, blacks are incarcerated at three times their rate in society, according to the Office of Correctional the Investigator of Canada (OCIC). And, while only four percent of the population of Canada is aboriginal, 25% of the prison population is aboriginal. Among the female prison population, fully 36% are aboriginal, and these percentages are only increasing, according to CBC News reporting from January of this year. For aboriginal adults in Canada, the incarceration rate is 10 times higher than for non-aboriginal adults, says OCIC. Maclean’s, in February, quoted criminologists describing Canadian prisons as the country’s new “residential schools.”

In addition, a report from Saskatoon and Regina, cited in the Saskatoon StarPhoenix, revealed that indigenous students are 1.6 times more likely to be stopped on the street than non-indigenous students. A Toronto Star analysis revealed that, in Toronto, blacks are three times more likely to be stopped by police than non-blacks.

As the Supreme Court of Canada has noted, “courts must take judicial notice of such matters as the history of colonialism, displacement and residential schools and how that history continues to translate into lower educational attainment, lower incomes, higher unemployment, higher rates of substance abuse and suicide and, of course, higher levels of incarceration for aboriginal peoples.”

The legacy of slavery in America looms large, and racial bias in the criminal justice system continues to haunt society. “People of color are more likely to be pulled over,” Kahn-Troster said. “The War on Drugs enables cops to search them. There’s a higher level of policing in black areas; there’s racial bias in jury selection; it’s easier to strike black people from juries; the sentencing is harsher if there’s a black perpetrator and a white victim than the other way around.”

In Canada, solitary confinement is an ongoing issue, as is overcrowding, concern over mental and physical health and rehabilitation, and an overall troubling rise in incarceration rates just as the crime rate lessens. Reporting in the Toronto Star puts the figure at a 17% increase in the federal prison population over the last decade.

With t’shuvah (repentance), cheshbon hanefesh (personal accounting), a questioning spirit and the search for social justice all core Jewish values, T’ruah’s initiative is laudable. It’s easy to look away – and harder to do the tough work of asking how we can both prevent harm to victims while improving our nation’s justice system to avoid discrimination and to shelter the most vulnerable.

Mira Sucharov is an associate professor of political science at Carleton University. She is a columnist for Canadian Jewish News and contributes to Haaretz and the Jewish Daily Forward, among other publications.

A continuing pursuit of justice

Irwin Cotler told those at the launch of the Pearson Centre for Progressive Policy’s Pursuing Justice Project on March 31 that his current focus is the Raoul Wallenberg Centre for Human Rights in Montreal. (photo by Dave Gordon)

Irwin Cotler was honored on March 31 for his dedication to human rights activism. Attendees at the Pearson Centre for Progressive Policy event learned how Jewish values drove, and intersected, with Cotler’s career in pursuing justice.

“My father used to say to me: the pursuit of justice is equal to all the commandments combined. This is what you must teach to your children,” said Cotler.

The gala at Toronto’s Omni King Edward Hotel served to launch the Pearson Centre’s Pursuing Justice Project, “which is focused on increasing the understanding of Canadians about justice, diversity and inclusion.” The centre describes itself as a centrist think tank, addressing policy issues related to justice, health and social services, with the goal “to engage Canadians in an active dialogue about a progressive future for Canada.”

Among the speakers offering introductory remarks at the launch were former prime ministers John Turner and, via video, Paul Martin.

“John Turner had the temerity to give me my first job out of law school,” Cotler shared.

In addition to serving as Liberal member of Parliament for Mount Royal in Montreal from 1999 to 2015, Cotler also served as federal minister of justice and attorney general during his career.

In a discussion with Indira Naidoo-Harris, Liberal member of the Legislative Assembly for Halton, Ont., Cotler spoke about a 10-year-old idea that never bore fruit, wherein justice ministers from Israel, the Palestinian Authority, Jordan and Egypt all agreed to convene with Canada’s justice minister, in Canada, to foster dialogue. A “justice summit” he dubbed it, “which I hoped would have a peace dividend.”

He would like the Trudeau government to revive the concept, because “educating each other in the culture of peace is important,” Cotler told the Independent. Palestinian incitement, in contrast, “is a threat to peace in the Middle East, threatens Palestinians’ right to self-determination … and glorifies terrorism.”

As an international human rights lawyer, Cotler served as counsel to many high-profile political prisoners, including South Africa’s Nelson Mandela and Israel’s Natan Sharansky, who was released from a decade in the Soviet gulag 30 years ago February, and became a member of the Knesset and an author.

Both former prisoners were beacons of “hope and the vision and the inspiration,” with respect to “two of the great human rights struggles of the second half of the 20th century,” Cotler remarked.

The release of political prisoners, he added, is “such an overriding commandment that you’re allowed to breach the Sabbath” to free them.

Cotler’s current undertaking is growing the Raoul Wallenberg Centre for Human Rights in Montreal, which he founded. Among its many objectives, he told the Independent, are “promoting human dignity, combating racism, hatred and antisemitism, and defending political prisoners.”

Dave Gordon is a Toronto-based freelance writer and the managing editor of landmarkreport.com.

LEAF works for equality

Michele Landsberg and her daughter, Ilana Landsberg-Lewis. (photo from West Coast LEAF)

Michele Landsberg and her daughter Ilana Landsberg-Lewis laughed and spoke over each other in an animated joint telephone interview with the Jewish Independent. The two women, who are among Canada’s most influential activists, agreed more than they disagreed, and their ideas and opinions flowed and meshed in a way made possible perhaps only through a lifetime of dialogue.

The mother-daughter duo will be keynote speakers at West Coast LEAF’s Equality Breakfast March 11. West Coast LEAF was founded in 1985, alongside its sister organization, the Women’s Legal and Education Action Fund (LEAF National), to ensure that the promises contained in the Canadian Charter of Rights and Freedoms would become a reality for women in British Columbia. West Coast LEAF’s founders recognized that there would be challenges and great potential in putting the abstract legal rights of Section 15 (the equality provision) into action through the courts. The annual Equality Breakfast generally falls around International Women’s Day, which is May 8.

Landsberg is a writer and social activist who wrote for the Globe and Mail and Chatelaine before a 25-year run as a columnist for the Toronto Star. An officer of the Order of Canada, Landsberg’s name is synonymous with feminist perspectives on Canadian and global events.

Landsberg-Lewis is a labor and human rights lawyer. She is the executive director of the Stephen Lewis Foundation, which she co-founded with her father, the former leader of Ontario’s New Democratic party, who also served as Canada’s ambassador to the United Nations. The foundation works with grassroots organizations in sub-Saharan Africa to turn the tide of the AIDS pandemic.

Landsberg-Lewis said she never felt any pressure to go into the family business. In addition to her mother’s writing and activism and her father’s political and diplomatic career, her grandfather David Lewis was leader of the federal NDP.

“There was always interesting and lively conversation,” she said. “Whatever column Mom was writing, whatever Dad was doing … all three of the kids, but I was the eldest, were encouraged to be part of that thinking and lively debate. Yes, I landed very firmly a millimetre away from the tree but, if you ask me, that was the right place to be.”

In her work with her father, Landsberg-Lewis sees the catastrophic advance of AIDS in Africa, but is also inspired by the responses of women who are, she said, “the most affected and infected” by the disease.

“They’re bearing the brunt of the apocalypse of AIDS, they are raising the children, they are pulling their communities together, they are the ones who are trying to effect change, they are the ones who are most adversely affected by discriminatory laws and, on that level, it’s pretty grim,” she said. On the other hand, she continued, despite global funding for fighting AIDS flatlining, affected women are stepping up.

“Take the grandmothers, for instance, who are raising 17 million orphaned children, who were living in isolation, stigma, absolute abject poverty, and were terribly grief stricken because of the loss of their adult children, and they get up the next morning and they look after all these kids. And more than that now – you see that they are beginning to run for local councils and land rights councils and they’re pushing for pensions and pushing for better health care for older women, and so there’s a groundswell of demands for their own rights to be recognized,” she said. “The world is being negligent. This is not surprising or unusual when it comes to women, but the women themselves, as usual, are not waiting for that support, they’re just making it happen.”

Back in North America, a whole different type of change is happening, both mother and daughter agree. Feminists who remember the fights of the 1950s and ’60s are coming up against a generation of young women with a very different idea of what equality and feminism mean. The recent comments by former U.S. secretary of state Madelaine Albright and feminist icon Gloria Steinem, who is a friend of Landsberg’s, nearly led to inter-generational warfare on social media.

Steinem apologized for her comment that young women are abandoning Hillary Clinton’s campaign for Bernie Sanders’ “because that’s where the boys are.” Landsberg blames a grueling book tour and Steinem’s emphatic support for Clinton for the comment, but added she thinks Steinem was getting at an important point when she misspoke.

“I think she meant that young women are still swayed by the power dynamics of our very gendered system, our gendered culture,” said Landsberg. “Boys have more clout and presence in the political world and young women tend to take their cues from them still, quite often, not always, obviously. I think that’s what she meant: that they are swayed by young men’s enthusiasm for Bernie.”

Landsberg-Lewis interjected, contending that the division between Clinton and Sanders supporters is based on ideology more than gender.

Landsberg, who admits she has never shared her friends’ enthusiasm for Clinton, leapt on Albright’s comment, “There is a special place in hell for women who don’t help other women.”

“If we really want to get it right, her quote is misguided,” Landsberg said. “It should be ‘there’s a special place in hell for women who don’t support feminist women.’ Not just any woman, because there was [British prime minister Margaret] Thatcher.”

Clinton, Landsberg said, is “not the kind of woman we can look to to undo the power that has oppressed many, many people.… She is part of the establishment, she is backed by Wall Street, she has endorsed many wars and would endorse more wars as president.”

The rise of Sanders, the democratic socialist whose campaign bills itself as a movement for change, is a good sign on several fronts, say the two. Feminism, among other movements, has struggled in the face of American individualism. This is something that differs in Canada, they agreed, but may signal a revival of movement feminism as more Americans hear Sanders’ message of shared responsibility.

“He’s talking about collective responsibility for changing the situation of women, collective power in collective action and vision,” said Landsberg-Lewis. “And I think that’s an extraordinarily powerful antidote to the individualism that has, I think, for young women – not all young women, not all the time – but has eclipsed the sense of feminism as really being about a movement as opposed to individual power.”

Moving to Canadian politics, mother and daughter both expressed optimism.

“I think the whole country woke up the day after the election and realized that that bad headache they’d had for 10 years was gone,” Landsberg said, laughing. “I think we had a nationwide depression under that grim regime and people felt a sense of relief that we had a new beginning.”

She’ll be watching the new government’s approach to a national child-care plan and worries that Trudeau may be too insulated in the world of “nannydom” to understand that affordable child care is key to women’s equality.

“It is very exciting to have a prime minister who runs around calling himself a feminist,” said Landsberg-Lewis. “I think that that is not a small thing. It’s a first time thing and it’s a big deal.”

“I am thrilled Michele and Ilana are coming together for our Equality Breakfast,” said West Coast LEAF interim executive director Alison Brewin. She said, “The fact that they are mother and daughter reflects the intergenerational nature of the fight to advance women’s equality. West Coast LEAF uses the law to make change, but the work comes in waves that catch and move mothers and daughters, fathers and sons – Michelle and Ilana represent our national struggle for justice.”

Tickets for the West Coast LEAF Equality Breakfast March 11, 7 a.m., at Fairmont Hotel Vancouver are $90 (tax receipt for eligible portion) from 2016equalitybreakfast.eventbrite.ca.