Left to right, National Council of Jewish Women of Canada Vancouver section’s 2018/19 board of directors Catherine Stoller (president), Linda Arato (secretary), Anne Lerner (social action chair), Rochelle Garfinkel (administration) and Debby Altow (past president) were installed by Shelagh Stoller, who gave a brief bio of each member and presented the traditional red rose. The 94th annual general meeting, which took place Oct. 14, confirmed members’ support of NCJWC’s advocacy at the United Nations, on Canada’s citizenship issues and against antisemitism here and abroad. Catherine Stoller reported on the programming for disadvantaged schools in Vancouver, which receives help from the B.C. Gaming Commission.
Tag: tikkun olam
We must care for the earth
Some Jewish communities see making eco-friendly choices as the Jewish and socially conscious thing to do. I’ve also participated in Jewish meals and events in which environmental choices were the farthest thing from anyone’s mind. In fact, as they cheerfully dump hundreds of disposable paper products and plastic tablecloths into the garbage, I’ve heard people say that this “social action nonsense” is all some liberal craziness that doesn’t have much to do with Jewish practice.
Sometimes, as families grow more comfortable financially, the notions of reuse and salvage seem less attractive. However, for many of us, junk yards and scrap peddling are an important part of our immigrant past. All this came up in conversation recently with my husband.
As we walked past a neighbour’s renovation, there was a 100-year-old wooden door in a rain-sodden trash heap. We’ve been to architectural salvage places in the past, looking for these doors because they match everything else in our old house. They’re well-made and last a long time. Even second-hand, they aren’t cheap. My husband commented that too many folks feel that, “if I can’t use it, it isn’t useful.”
We contrasted this with a famous family story. As a kid, my husband’s family travelled to Toronto to see their Lubavitcher relatives. On the way home to upstate New York, they carried an unusual gift across the border. They strapped a steel security door on top of their car – a gift from a cousin’s scrap yard. In our families, old-school values still ring true. If you need a door and you can get a perfectly good used one, why not?
While Jewish families often cross borders and levels of Jewish practice and observance, how often do we think about the cause and effect of our actions when it comes to the environment?
I began thinking about this more particularly when my kids learned brachot (blessings) at preschool. Each time we thanked G-d for something that grew from a tree, a vine or the ground, we were acknowledging the power and importance of the earth for our well-being.
When attending services, we pray all winter, from Shemini Atzeret through to Passover, for wind to blow and rain to fall. But what if the rain is polluted? What if our lakes, rivers and oceans are filled with microplastics waste?
We need to focus on how we can reduce our consumption and increase our reuse of what we’ve got. If we thank the Almighty and appreciate the earth’s healthy produce, how do we reconcile that, for instance, with the mounds of plastic we create with packaging, disposable cups and bottles, and more? Most of our recycling products travel to China to be processed. Lately, China has gotten stricter in what it will accept. This means that more of our low-quality waste ends up in a landfill here at home. Current research shows it ends up in our water and bodies, too.
The next logical step of our concern is how we vote. If we vote for candidates who support environmental initiatives (the use, for instance, of compostable bags or a plastic bag ban), we vote our values at the polls. Of course, most of us don’t make voting decisions merely on one issue, but what’s the point of voting for someone whose views contradict what we pray about?
These are big issues, and not easily covered in one column. Still, I see reasons to be optimistic. I’ve noticed that some congregations have shifted their usage of plastic. Maybe Kiddush is being served in glass shot glasses instead of plastic cups, or folks are offered ceramic coffee mugs rather than Styrofoam at events. Some Jewish groups do tikkun olam (fixing the world) activities, cleaning up parks or waterfront areas. Others offer digital bulletins or newsletters rather than printing hardcopies and mailing them.
Some say that individuals can’t make any difference; it’s big polluters that we need to stop. Yes, we need to address big pollution as well as practising small-scale change. When you make an effort to reuse, recycle and responsibly discard your waste, it matters. It’s obvious when walking up a back lane that much of this happens one water bottle or overflowing trash can at a time.
We certainly have a lot of business opportunity in Canada, too. We’ve got lots of Hydro “clean” electricity for processing. I wonder what the next stage of the long Jewish tradition of reuse (scrap yards and junk peddling) might be. In the meantime, start with your next big holiday meal. Could you skip the paper plates or Styrofoam coffee cups and wash some dishes instead?
There is no sense in teaching our kids to say thank you for what they eat and how it grows, or how to be grateful for rain, if we don’t make an effort to keep the world alive and healthy for future generations. Is this a Jewish value or a human one? If we are truly “a light unto the nations” as Jews, we must do this work, and show others how to do it. We can innovate on these earth-saving issues here, educate others elsewhere and pass this knowledge on. We may find ourselves buried under a mountain of plastics and garbage if we don’t.
Joanne Seiff writes 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.
Project Isaiah food drive tally
More than 80 volunteers came together to help Jewish Family Services sort the food on Sept. 26, organizing nearly 1,300 bags of food and toiletries. (photos from facebook.com/JFSVancouver)
During this year’s Project Isaiah food drive, the Metro Vancouver community donated four months’ worth of provisions for the Jewish Food Bank, which will feed and support the 300 households who turn to the Jewish Food Bank each month.
More than 80 volunteers came together to help Jewish Family Services sort the food on Sept. 26, helping unload, box and organize nearly 1,300 bags of food and toiletries. The collection is a huge effort and JFS could not have done it without all of its partners across the Jewish community, as well as the countless individuals who donated and volunteered, and Vancouver Talmud Torah and Congregation Beth Israel who offered the use of their facilities.
The number of those who rely on the Jewish Food Bank continues to rise. JFS’s services also include home delivery to seniors and people with disabilities, and the recently launched Jewish Food Link program extends the agency’s reach to serve people in the Tri-Cities and Richmond areas.
Marc’s Mensches awards Benson
Left to right: The Bayit president Michael Sachs, Richmond Mayor Malcolm Brodie and Marc’s Mensches winner Taya Benson. (photo from the Bayit)
Marc’s Mensches winner Taya Benson fundraised more than $7,500 for the Richmond SPCA, where she also volunteers every week. She was awarded the cash prize on Sept. 26 at the Pizza in the Hut event for Sukkot, which was co-sponsored by the Jewish Federation of Greater Vancouver and Marc’s Mensches. The event brought out a diverse crowd of more than 200 people, including many local officials and civic election candidates.
While the Marc’s Mensches initiative continues, the program is in the process of switching objectives: instead of being a contest, it will be focused on working as a group to do acts of chesed (loving kindness) around the city and community. “People can still nominate [youth] for the monthly gift card draw,” Bayit president Michael Sachs told the Independent, “but the main focus in Year 2 is harnessing the power of these mensches and doing good all over.”
The achievements of Israel
The anthology Miracle Nation: Seventy Stories About the Spirit of Israel; A Tribute to Rebirth in the Land of Our Ancestors by Israela Meyerstein (Mazo Publishers, 2018) highlights the amazing achievements of Israel in the 70 years since its rebirth in 1948. It contains the stories of ordinary people leading lives of courage, altruism and inspiration; stories that embody tikkun olam, repairing the world, which is at the heart of Judaism.
Meyerstein, a family therapist for more than 40 years, dedicated the book to Israel’s 70th birthday and in memory of relatives who perished at Treblinka. Each of the stories, many of which are contributed by writers other than the author, reminds us of how much there is to be proud of, as well as offering hope and optimism for the work still to be done.
Shlomo Alima, in “Destination: Return to Zion,” tells of his Iraqi ancestors, who were from the oldest Jewish Diaspora community in the world. His family left everything behind in 1925 to pursue their destiny in Israel. Their long, dangerous journey was made on donkeys, camels, bicycles and taxis – a two-month trek through Syria and Lebanon. They settled in Bet Yisrael, near Mea Shearim, and, in a two-room house, his grandparents raised 12 children. (Sadly, at only 30 years old, his father was murdered.)
Rabbi Micha Odenheimer contributed “Tevel b’Tzedek: Creating a Just, Compassionate and Beautiful World,” about a caste called the Mahji, who lived on the hills nearby rivers cascading from the majestic snow-covered Himalayas. They lived by fishing, both for feeding themselves and for trading with their neighbours, who grew rice, corn and wheat. Eventually, however, new roads brought people from other castes, who used explosives to kill the fish and bring them to the surface, and the Mahji ended up working in a brick factory, in order to survive. In addition, logging depleted the forests such that, during the monsoon season, the torrential rain couldn’t be absorbed into the earth quickly enough to recharge the springs that were needed in the dry season. Their life became unbearable.
But, a few years ago, something changed. An Israeli organization called Tevel b’Tzedek came to the area and joined up with a Nepali group, helping them grow enough crops for their own needs as well as for sale. Tevel b’Tzedek is Hebrew for “earth in justice.” Founded by Rabbi Micha Odenheimer in 2007 with 15 volunteers, there are now 800 volunteers, working with others to help some 40,000 Nepalese living in slums and villages.
Tevel b’Tzedek is just one of the many such Israeli organizations featured in this book. Another is Eco Peace Middle East, an environmental project that brings together young people from both sides of the Jordan River and the Dead Sea to try and prevent the waters from drying up, and to conserve water.
Pikuach nefesh (saving a life) is illustrated by stories of amazing acts by the Israel Defence Forces and of field hospitals for wounded Syrian civilians. Israeli hospitals offer medical care to Jews, Christians, Muslims, Druze – all nationalities and ethnicities without bias. There are wonderful organizations like Magen David Adom, Natal, Zaka and others that are always ready to save lives.
Another notable institution is Leket Israel, started by Joseph Gitler, a lawyer from New York. He found a way to garner good, surplus food – thrown out by supermarkets, caterers at event halls and farmers who grew too much – and collect it for those who need it. Leket is now an enormous food rescue network, which annually has 50,000 volunteers and feeds hundreds of thousands of Israelis every week.
Another miracle in Miracle Nation is described in “Oasis of Peace: Can a Song Heal?” by master musician Yuval Ron. Neve Shalom (Oasis of Peace) is a village where Jewish, Christian and Muslim families remain faithful to their own religious traditions, while dedicating their lives to advancing peace. It began as a dream of Father Bruno Hussar, who was born in Egypt and brought up in France. Only in adulthood did he discover that his family was Jewish. He started Neve Shalom on a monastery hillside, living alone until five families joined him. Today, the community is thriving – visitors from all over the world, including those who work for nongovernmental organizations and the United Nations, come to study in Neve Shalom. Friends of Oasis of Peace now exists in 11 countries.
On every page of this inspiring book, you will find a reason to be proud of this “miracle nation” – Israel – and its contribution to making the world a better place.
Dvora Waysman is a Jerusalem-based author. She has written 14 books, including The Pomegranate Pendant, which was made into a movie, and her latest novella, Searching for Sarah. She can be contacted at [email protected] or through her blog dvorawaysman.com.
Advocating for children
Left to right are Ann Montague, Dr. Blye Frank, Marta Santos Pais, Jerry Nussbaum, Lillian Boraks-Nemetz and Marny Point. (photo by Tiffany Cooper)
On Sept. 13, at the Dean’s Distinguished Lecture held by the University of British Columbia faculty of education in partnership with the Janusz Korczak Association of Canada (JKAC), the audience listened to the words of a saint.
It is an apt description of Marta Santos Pais, whose middle name does indeed mean saint, in Portuguese. Santos Pais is the United Nations special representative of the secretary-general on violence against children. She has worked for decades with remarkable optimism, resilience, focus and patience to try and create a world where no child will suffer violence. At the least, it’s a saintly endeavour.
Santos Pais, who has a law degree from the University of Lisbon, was appointed to her current position in 2009, after a distinguished career working in several capacities in Europe for the rights of children, including being involved in the drafting of many high-level resolutions and policies. As a global independent advocate, Santos Pais would like to see the elimination of all forms of violence against children: in the justice setting, in the home, in institutional care, in schools, in the workplace and in the community.
The co-sponsor of the lecture, JKAC, was established in 2002 and is dedicated to the remembrance of Janusz Korczak and the dissemination of his ideas about the protection and education of children. Korczak was a Polish Jew who was killed by the Nazis along with the orphaned children under his care in the Warsaw Ghetto. Despite being given the opportunity to escape, Korzcak instead chose to stay with the children and accompany them to Treblinka, where they were all murdered.
Marny Point, a coordinator and instructor in NITEP, the Indigenous Teacher Education Program at UBC, and a representative of the Hul’q’umi’num Salish peoples, spoke in her language as well as in English to open the event. Holocaust survivor, author and JKAC board member Lillian Boraks-Nemetz then spoke briefly, reading from Korczak’s ghetto diary and highlighting the need for those who care for children to first attain self-knowledge.
“How can we aspire to become the kind of teacher and human being Korczak was?” asked Boraks-Nemetz, underlining his claim that it was through knowing ourselves that we may begin. Evoking Korczak’s warning that children are too often overlooked amid the storms that blow through the adult world, Boraks-Nemetz quoted him to that effect: “It is the children who always have to carry the burden of history’s atrocities.”
Dr. Anton Grunfeld presented a graduate scholarship to Ann Montague, a researcher in child education. She was awarded the scholarship on the basis of an ethnographic study of children’s education she conducted in Bali with an eye towards “mobilizing children as agents of care for the environment.”
While Dr. Blye Frank, dean of the faculty of education, introduced Santos Pais, Dr. Mary Ellen Turpel-Lafond, an Allard School of Law professor who works at the Indian Residential School History and Dialogue Centre – and who served as British Columbia’s first representative for children and youth from 2006 to 2016 – spoke a bit about Santos Pais first. She highlighted Santos Pais’s influence on the Truth and Reconciliation Commission of Canada’s 94 calls to action for the federal government, especially the sixth, which advises the abolition of Section 43 of Canada’s Criminal Code allowing the corporal punishment of children. Several of the evening’s speakers noted the importance of convincing the Canadian government to repeal Section 43 and join other countries that have outlawed all physical violence against children. Turpel-Lafond noted with particular gratitude the work of JKAC president Jerry Nussbaum in this regard.
Santos Pais began by acknowledging Korczak’s legacy, citing its role in inspiring the provisions of the UN Convention on the Rights of the Child (CRC). She drew a connection between the achievement of sustainable development and putting children first – starting with investing in the early years and creating a safe, loving environment for all children.
Progress has been made in the areas of “data, legislation, policy and program developments,” but the daily reality of millions of children, particularly the most vulnerable and marginalized, cries out to be addressed with more effectiveness, she said.
Santos Pais spoke of the goal to “leave no children behind anywhere and at no time – but, of course, the world is not yet there.” She noted that 2019 marks the 30th anniversary of the CRC, giving us an occasion to recommit to addressing the one billion children still affected by violence each year.
Santos Pais spoke of the UN’s efforts both to listen to children around the world about their experience of violence, and to comprehensively study the wider social and economic costs of violence towards them. According to Santos Pais, presenting such evidence can be an important piece in motivating governments to see preventing violence towards children not as an expense but as a benefit to their country as a whole. Still, she said, many governments have told her that the goal of completely eliminating violence towards children in the near future is too idealistic, that it is “a joke.” To the contrary, she stressed, “We tend to believe that this goal can be accomplished and that there are many practical steps that we can take towards it.”
After Santos Pais’s speech, Nussbaum and Frank presented her with a Janusz Korczak statuette in honour of her service to children. “Thank you so much,” she said. “I’m going to cry now in my seat.”
Matthew Gindin is a freelance journalist, writer and lecturer. He is Pacific correspondent for the CJN, writes regularly for the Forward, Tricycle and the Wisdom Daily, and has been published in Sojourners, Religion Dispatches and elsewhere. He can be found on Medium and Twitter.
Vintage paddles for auction
Members of the Tikun Olam Gogos show off some of the paddles being auctioned, until Oct. 10. (photo by Paula Simson)
Last fall, Sue Hyde, dragon boat master and member of Tikun Olam Gogos (which loosely translates as Grandmothers Repairing the World), walked into a board meeting with a hand-painted paddle she had decorated herself. Her idea was to sell paddles like it to raise money for the Stephen Lewis Foundation’s Grandmothers to Grandmothers Campaign, which supports grandmothers in Africa who are raising children orphaned by AIDS.
Tikun Olam Gogos is a Jewish charitable organization, sponsored by the Sisterhood of Temple Sholom, and it is dedicated to fundraising for Grandmothers to Grandmothers. The board was in favour of Hyde’s idea – and one of the board members bought the paddle on the spot. Paddles for African Grandmothers was born.
Hyde had access to more than 30 vintage paddles and the Tikun Olam Gogos asked various artists to paint them. The resulting paddles are being auctioned off until Oct. 10 at tikunolamgogos.org/on-line-auction.
“The paddles were done by a selection of different artists, including one stand-up paddle done by a Syrian refugee,” Tikun Olam Gogos member Sunny Rothschild told the Independent. “The rest are meant to hang on the wall. The paddles are amazing, intricately carved as well as painted. Some are two-sided and some aren’t.”
The fundraiser will culminate with an evening concert on Saturday, Oct. 13, featuring the City Soul Choir and a meet-and-greet with the artists. Winning bidders can pick up their paddles then.
Marie Henry, the founder of Tikun Olam Gogos, also spoke with the Independent. The Tikun Olam Gogos are part of the Greater Vancouver Gogos, which includes more than 25 groups.
“I was visiting in-laws in Kelowna, and I went to a public market and saw a stall where women were selling beautiful tote bags. I found out they were supporting the Stephen Lewis Foundation,” she explained. “I came back and joined the group in Vancouver, but the only problem was I was the only Jew in the group and events kept conflicting with the Jewish calendar. ‘This is crazy,’ I thought, ‘I’m going to form my own group.’”
Henry did just that, in 2011. Today, the group, which is named after the Jewish concept of repairing the world (tikkun olam) and the Zulu word for grandmother (gogo) has Jewish and non-Jewish members. Henry said that only some of the members are actual grandmothers, with the rest being “grand others.”
There are a few hundred Grandmothers to Grandmothers groups across Canada, as well as organizations in the United Kingdom, Australia and the United States. Tikun Olam Gogos has sold more than 2,000 tote bags, with all profits going to the Stephen Lewis Foundation. That’s some $200,000 in donations from tote bags, said Rothschild.
“The admin costs are 11% of all the monies raised, one of the lowest rates of all charities in Canada,” Henry added.
While Henry takes care of notes and minutes and other administrative details for the group, she said, “We have a lot of really talented women in the group, like Sunny, who takes responsibility for part of the group and helps run it.”
Rothschild joined Tikun Olam Gogos almost four years ago, when she was slowing down her career as a lawyer and had more time for volunteer work. She is active in sewing the group’s signature tote bags, as well as taking turns selling them at local craft fairs, where the Gogos get a chance to tell people about their work and the Stephen Lewis Foundation. “That’s the best part,” she said.
“I have a Post-it up in my house – ‘May my life be for a blessing,’” said Rothschild. “This is one of the things that I do because I want my life to be meaningful and to have mattered.”
“The reason that I started this group when I found out what they are doing,” said Henry, “is to help these grandmothers raise up to 15 grandchildren. My grandchildren live a life of privilege and I feel so horribly guilty that these women in their senior years have to suffer so horribly badly. Doing this, I feel useful. In the final analysis, we are performing tikkun olam.”
“I don’t think that the governments in Sub-Saharan Africa understand the revolution that is going to take place because of these women becoming empowered,” said Rothschild. “There are amazing stories of what women are doing, standing up for their rights. It’s really quite amazing what’s happening.”
“The support that we give them helps them to do that,” added Henry. “I see this as the same to the way that suffragettes in North America stood up for their rights, and here it’s happening in a similar way nearly a hundred years later.”
For now, Henry and Rothschild are hoping the community will come out to support Paddles for African Grandmothers at the Many Rivers to Cross concert.
“We’ll be selling tote bags,” said Rothschild. “People can buy a glass of wine, there will be food too – it will be a lovely event.”
Tickets for the Oct. 13, 7 p.m., show at Temple Sholom can be purchased via tikunolamgogos.org/events.
Matthew Gindin is a freelance journalist, writer and lecturer. He is Pacific correspondent for the CJN, writes regularly for the Forward, Tricycle and the Wisdom Daily, and has been published in Sojourners, Religion Dispatches and elsewhere. He can be found on Medium and Twitter.
Is God’s very good world OK?
(photo from jpl.nasa.gov)
Rosh Hashanah commemorates God’s creation of the world. During the 10 days from Rosh Hashanah to Yom Kippur, we evaluate our deeds and do teshuvah (repentance) for cases where we have missed the mark. And, during Sukkot, we leave our houses and live in temporary shelters to commemorate our ancestors’ journey in the wilderness. Hence, these weeks provide an excellent time to consider the state of the planet’s environment and what we might do to make sure that the world is on a sustainable path.
When God created the world, He was able to say, “It is tov meod,” very good. (Genesis 1:31) Everything was in harmony as God had planned, the waters were clean, and the air was pure. But what must God think about the world today?
What must God think when so many species of plants and animals He created are becoming extinct at such an alarming rate in tropical rain forests and other threatened habitats; when the abundant fertile soil He provided is being depleted and eroded; when the climatic conditions He designed to meet our needs are threatened by climate change?
An ancient rabbinic teaching is all-too-relevant today: “In the hour when the Holy one, blessed be He, created the first human being [Adam], He took him and let him pass before all the trees of the Garden of Eden and said to him: ‘See my works, how fine and excellent they are! All that I have created, for you have I created them. Think upon this and do not corrupt and destroy My world. For, if you destroy it, there is no one to set it right after you.’” (Midrash Ecclesiastes Rabbah 7:28)
Today’s environmental threats bring to mind the biblical 10 plagues. When we consider the threats to our land, water and air from pesticides and other chemical pollutants, resource scarcities, acid rain, deforestation, desertification, threats to our climate, etc., we can easily enumerate more than 10 modern “plagues.” The Egyptians were subjected to one plague at a time, while our modern plagues threaten us simultaneously. And the Israelites in Goshen were spared most of the biblical plagues, while everyone on earth is imperiled by the modern plagues.
Instead of an ancient pharaoh’s heart being hardened, our hearts today seem to have been hardened by the greed, materialism and waste that are at the root of current environmental threats. While God provided the biblical plagues to free the Israelites, today we must apply God’s teachings in order to save ourselves and our planet.
There seem to be almost daily reports about record heat waves, severe droughts and wildfires, the melting of glaciers and polar ice caps, an increase in the number and severity of hurricanes and other storms, and other effects of climate change. All of the above, and much more, is related to a temperature increase in the past century of a little more than one degree Celsius, so it is frightening that climate experts project a temperature increase of three to six degrees Celsius in the next 100 years. Some leading climate experts have stated that global warming may reach a tipping point and spin out of control within a decade, with disastrous consequences, unless major changes soon occur.
All countries, including Israel, are affected by climate change. Israel is already suffering from one of the worst droughts in its history, with below average rainfall in each of the past five years, and the Kinneret, a major water source, at dangerously low levels.
Israeli climate experts are concerned that, with additional climate threats, there will be a rise in temperature causing many severe heat waves; a significant increase in the Mediterranean Sea level, which would threaten the narrow coastal strip of land that contains most of Israel’s population and infrastructure; and a significant decrease in rainfall, estimated at 20%-30%, which would disrupt agricultural production and worsen the chronic water scarcity problem in Israel and the region. Making matters worse, much of that rainfall would come in severe storms that would cause major flooding.
Fortunately, there are many Jewish teachings that can be applied to shift the earth to a sustainable path. Briefly, these include our mandate to be shomrei adama (guardians of the earth), based on the admonition that we should “work the earth and guard it” (Genesis 2:15); the prohibition of bal tashchit, that we should not waste or unnecessarily destroy anything of value (Deuteronomy 20:19-20); the teaching that, “The earth is the Lord’s and the fullness thereof” (Psalms 24:1), and that the assigned role of the Jewish people is to enhance the world as “partners of God in the work of creation” (Shabbat 10a); and the ecological lessons related to the Shabbat, sabbatical and jubilee cycles.
As coworkers with God, charged with the task of being a light unto the nations and accomplishing tikkun olam (repair of the earth), it is essential that Jews take an active role in applying our eternal, sacred values in struggles to reduce climate change, pollution and the waste of natural resources. Jews must work with others for significant changes in society’s economic and production systems, values and lifestyles. The fate of humanity and God’s precious earth are at stake and, if we fail to act properly and in time, there may be “no one after us to set it right.”
Richard H. Schwartz, PhD, is professor emeritus, College of Staten Island, president emeritus of Jewish Veg and president of Society of Ethical and Religious Vegetarians. He is the author of several books, including Judaism and Vegetarianism and Who Stole My Religion? Revitalizing Judaism and Applying Jewish Values to Help Heal Our Imperiled Planet, and more than 250 articles at jewishveg.org/schwartz. He was associate producer of the documentary A Sacred Duty: Applying Jewish Values to Help Heal the World.
Courage in a time of change
Rabbi Irwin Kula speaks in Vancouver on Sept. 16 at FEDtalks, the opening event of the Jewish Federation of Greater Vancouver annual campaign. (photo from JFGV)
The world is in a time of historic shifts and the way we interpret and respond to what is happening can make each individual a player in this civilizational drama.
This is the promise of Rabbi Irwin Kula, who will speak in Vancouver on Sept. 16 at FEDtalks, the opening event of the Jewish Federation of Greater Vancouver annual campaign. Kula is co-president of Clal, the National Jewish Centre for Learning and Leadership.
“We are living in one of the most dramatic, exciting times in human history,” Kula told the Independent in a telephone interview. “Whenever one lives in a dramatic transitional moment, the call to responsibility is also dramatic. The fear and the anxiety that we are feeling is all understandable. But managing the fear, managing the anxiety and, therefore, managing some of the loss that comes in these great moments of transition, is how we move on the journey.”
Kula promises audience members more than an interesting talk.
“Anyone who is going to be in that room, anyone who is willing to speak about it this way, really has an opportunity to be a part of not only the solution but one of the great adventures in the human drama right now,” he said.
At Clal, Kula is part of a team that is “reimagining Judaism for this era.”
“And not only Judaism, but religion in general,” Kula said. “What is religion and Judaism going to look like in an information age? In an age of globalization? In an age when the borders and boundaries of their identities are more permeable?”
Kula is an eighth-generation rabbi and holds a degree in philosophy. He has served congregations in Jerusalem and St. Louis, Mo., and, over the last 30 years, has been involved with Clal, which describes itself as a “do-tank” – “The thinking actually has to apply to people’s doing,” he explained.
Kula works “at the intersection of religion, innovation and human flourishing,” he said. “Those are the lenses I use.”
Kula analyzes how information, entertainment, media, retail and other components of society are affected by innovation. In his 2007 book Yearnings: Embracing the Sacred Messiness of Life, Kula considers the relationship between what we desire and how we live.
“Yearnings is a fancy word for desires,” he said. “The central insight in the book is that what animates us, what animates our lives, are our desires. They are sources of great wisdom for who we are as human beings. We know our most intense desires – our desire for love, our desire for the truth, our desire for meaning, our desire for happiness, our desire to be creative and have a purpose and to contribute.… The interesting thing about looking at our desires is, the more one can understand our desires, the wiser our lives are.”
Whatever the day’s headlines, Kula said, maintaining optimism is critical to making positive change in the world.
“Being an optimist doesn’t mean you have to be Pollyanna,” he said. “You can be an optimist and be 51-49 about it. The difference between being a 51-49 optimist and 51-49 the other way may be the biggest difference of all.”
And when the nightly news brings stories of authoritarian ascendancy or other alarming developments, the long view is an antidote.
“I use a long-term, macro-evolutionary take,” said Kula. “This is where Martin Luther King, I think, is right. The arc of history bends toward justice. But it doesn’t bend linearly. It’s not one plus one plus one plus one. It’s sometimes two steps forward and a step backward. We are in now a very, very significant moment of transition. There’s a lot of ways to talk about that transition – postmodern, information age, technological age – and all of the changes are hard to metabolize. So, it takes a very serious responsibility for elites and cultural creatives and people who experience themselves at the cutting edge of these changes to take very seriously the costs and pains and dislocation of these changes for different people. That is what I think we are all called to do.”
People may look at the state of the world and feel helpless or hopeless. But the better response, Kula said, is not only to acknowledge the ways in which we might affect improvements, but also to take individual responsibility for the situation.
“Maimonides, the great Jewish philosopher, said, in the face of trauma and in the face of political tragedies, the first thing to ask is how am I complicit in what is transpiring,” said Kula. “Not in a giant moral drama of blaming, because, if we are actually interdependent … then what’s happening with people with whom we deeply disagree is connected to us. It’s not some other, evil person over there.”
This is not to say there is not evil in the world, he cautions. But, asserting that those with whom we disagree are evil can potentially misallocate cause.
“In America, there aren’t 60 million evil people who voted for Trump that want America to be destroyed and become a homophobic, primitive, psychologically regressive place in the world,” Kula said. “It behooves us, says Maimonides, to address very seriously what have I missed and, therefore, perhaps been complicit in allowing this to emerge?”
Courage and a sense of adventure can help us navigate times like these.
“If we mitigate a little bit the fear and just stand at that burning bush and not be so scared, know there is tremendous possibility,” he said.
For tickets to FEDtalks, at the Vancouver Playhouse, visit jewishvancouver.com.
Bringing the invisible to light
Actor Ching Valdes-Aran in a scene from The Washing Society. (photo from The Washing Society)
Faced with the challenge of making a documentary for which the voices of undocumented immigrants were crucial, filmmakers Lynne Sachs and Lizzie Olesker had to push the boundaries of convention. The result is The Washing Society, which will see its Canadian première at the Vancouver International Film Festival, as part of the festival’s Impact programming.
“For this year’s Impact stream, we decided to foreground films that represent prominent themes found in the festival at large – themes that are extremely topical at this historical moment,” said Alan Franey, director of international programming at VIFF, in a release. “Refreshing in their cinematic artistry, insights and lack of platitudes, these films have the power to inspire actual change.”
The Washing Society combines research, interviews, acting, dance, artistic images and other elements to introduce viewers in 45 minutes to some of the laundromats in New York City, which are disappearing, and the people who work in them. Olesker and Sachs, who both live in Brooklyn, will be in Vancouver for the festival and the Independent interviewed them by phone in anticipation of their visit.
The filmmakers are practically neighbours, and they met each other through their daughters, who are about the same age and have the same piano teacher. It was at a piano lesson where they first crossed paths. “Then we saw each other’s work, and really admired what each other were doing,” said Olesker.
The origins of the documentary are in a performance Olesker was commissioned to do in a laundromat, upon which she wanted to expand. Thinking that film would be a good element to add to it, she contacted Sachs.
“We had a series of conversations, which led me to unexpected places in how to think about laundry and women doing laundry, and so it became a deeper, more fruitful collaboration,” said Olesker.
Over a span of about two years, the pair researched the topic, then co-created the play Every Fold Matters with the actors performing it, as well as writing their own text. The site-specific performance and film project – which was performed in laundromats and various venues throughout New York from 2015 to 2017 – formed the basis for what has become The Washing Society.
“We’ve been working together now for probably over four years,” said Sachs, “because we spent almost a whole year traipsing all over New York City – mostly Brooklyn and Manhattan – trying to do the convention of documentary practices, ‘Let’s go into laundromats, let’s talk to workers.’ But the issues in New York are that so many of those workers are undocumented, so they’re very hesitant to have a conversation in front of a camera. So, we would have conversations and we would go back and write pieces and create characters based on all of those interviews we did, which we didn’t film. But then, over the course of time, as it shifted from being a live performance with media to a film, we got better at finding people who were willing to speak in front of the camera.”
They did this, in some cases, with the help of an actor or a translator, who then became more involved or involved in other ways. “One of the things both of us are really interested in,” said Sachs, “is breaking down the conventions of roles in the project.”
Both Sachs and Olesker have done cross-disciplinary work before.
“It’s been exciting for me to work in film and also to engage in questions like, What is a documentary? What does it mean to inquire into a subject or have a question and pursue it in different ways? As a creator of film or theatre, you’re always looking for a truth, not necessarily the truth.”
“I’m really interested in how documentary crosses over into fiction, and how fiction informs the documentary aspect,” said Olesker. In this project, she said, “It’s been exciting for me to work in film and also to engage in questions like, What is a documentary? What does it mean to inquire into a subject or have a question and pursue it in different ways? As a creator of film or theatre, you’re always looking for a truth, not necessarily the truth.”
The Washing Society contains a lot of theatre. “That’s an issue that raises questions with audiences in good ways and in challenging ways,” said Olesker, for whom this film is her first foray into documentary-making.
Sachs, however, has made this type of documentary before, mixing lived experience with fiction; for example, Your Day Is My Night, which she brought to the Vancouver International Film Festival in 2013. “Working in this way,” she said, “has started to make me to question all forms of documentary, or even narrative film, because you see a narrative film and it’s really a document of a bunch of people getting together and making a fictional story.”
One passion “that has been very nourishing for both of us in our work is our relationship to history, to the historical document,” said Sachs.
“With this film,” she explained, “when we came across the story of the Atlanta washerwomen, we found it absolutely riveting and astonishing that there was this moment in American history in which a group of 3,000 black women had enough power or wherewithal or vision … to organize and to change their working lives. Any art project that gives you an excuse to research, I think, is pretty exciting.”
The title for the documentary is inspired by what these washerwomen accomplished in 1881. As for more recent history, The Washing Society both exposes the harsh working conditions in laudromats and laments the loss of these neighbourhood establishments.
“I think it’s interesting to explore that contradiction,” said Olesker. “It is grueling, underpaid, under-recognized work. It’s also necessary work – not necessarily in the form that it’s taken, of dropping off your laundry and paying someone to wash and fold it, but someone is always going to have to do the wash, so that sense of broad history and the roles that women have had in doing that work is something that was behind the project, as well.”
“My nostalgia,” said Sachs, “is any space where there is an intersection.… It’s what makes cities great, the idea that there is a space in which there are intersections, and that people who have less and people who have more are in the same space and they’re spending time [together]. And that all has changed so much now. The thing is, though, that the basic infrastructure – of there being a large group of people who are hidden in some way, and they are doing service work for other people, who have much more access or means – isn’t going to change because, even if it [laundry service] becomes an app, like we show at the end of the film, there are still people doing the work, they’re just not as visible.”
One purpose of the film is to make that invisibility visible. But, said Olesker, “What’s interesting about the film to me is that we’re not so much leaving you with something that we think should happen. We’re opening it up as a question and saying, ‘Look inside this.’ We looked inside and now we’re taking you inside, what is this about?”
There is a challenge to making a documentary when the “people who we would want to have in the movie are undocumented, therefore, they don’t want to be documented by us – they want to be documented by the government….”
In the United States, added Sachs, the idea of the document “comes down to a sense of security.” There is a challenge to making a documentary when the “people who we would want to have in the movie are undocumented, therefore, they don’t want to be documented by us – they want to be documented by the government, and so there is this resistance to being in front of our camera until they can find something that legitimizes their status here in another way that will serve them.
“And it actually comes down to the whole project of making art,” said Sachs. “To whose advantage is it? For example, we’re getting to go to Vancouver and we were talking about, Could we manage to bring one of the people from the film? There is a lot of questioning about what access the artwork gives. We’ve tried to bring along the people in the film as much as possible, but we aren’t always able to.
“There’s even a point in the film where we have Chinese and Spanish … sometimes we translated that and sometimes we didn’t, because we wanted to give opportunity for people who are in the audience who had access to those languages to feel that they were in positions of strength over the rest of us. There’s something about subtitling that, if you subtitle everything, you bring it all into the English window, and people stop listening.
“A big part of the film,” she continued, “is to go outside of issues of work and of cleaning in an urban situation, which becomes involved in service … [and to delve into] all the layers of existence or the layers of identity that happen in cities these days, and who listens to whom. We hear Spanish all the time [in the United States], but are we really listening to it or is it something we can just pass by? Same with Chinese.”
Both Olesker and Sachs are Jewish.
“I’m from New York so, growing up, it’s been a part of my life,” said Olesker. “Not in a religious way, but certainly in the culture of my family and my world. And specifically around labour and labour history, union organizing – not that anyone was an organizer in my family, but there was always an awareness of that, so that is part of my identity in terms of the work I’m interested in making.”
Sachs is a member of Kolot Chayeinu. “The rabbi and founder of the congregation – her name is Ellen Lippmann – she’s always been a hero of mine,” said Sachs. “She’s just retired, about a month or so ago, after 25 years running Kolot Chayeinu. It’s a very, very progressive congregation and I worked with her just a couple of years ago on something that I found very moving.”
Lippmann would often ask Sachs to film various activities for the synagogue and, in 2016, when B&H photo and video store, which is run by ultra-Orthodox Jews, was challenged by labour activists for the company’s treatment of its warehouse workers, “a bunch of people from Kolot decided to organize with the workers in front of B&H,” said Sachs. “I was there to videotape it and so were some television stations. And I think that Ellen Lippmann really wanted to say, this is not, to our mind, following an ethical frame of reference that we want to claim as Jewish.”
Olesker pointed out that the B&H walkout was organized by the Laundry Workers Centre. “So, we actually made a little film, which is kind of a postscript to The Washing Society, where they organize this march through east Harlem to a laundromat … where two of the workers who were part of the Laundry Workers Centre went in and presented a list of demands to the owners … to talk about unfair labour practices and long hours and being underpaid and no breaks. We were part of that march and demonstration, which Lynne shot on film and we edited.”
The video epilogue, as well as teasers for The Washing Society, can be found on vimeo.com. For the film festival lineup, visit viff.org. The festival runs Sept. 27-Oct. 12.