Doing work he believes holy

Irwin Keller will share some of his eclectic interests at Limmud Vancouver in March. (photo from Limmud Vancouver)

Irwin Keller is the kind of person most of us would like to be: curious about everything, smart, creative, always learning, always teaching. As one of the invited presenters for Limmud Vancouver ’20, he’ll be sharing some of his interests with the local community.

Keller’s first career was a long stint as a human rights lawyer specializing in AIDS and HIV-related discrimination. But, as a lifelong amateur musician, he also co-created the drag group the Kinsey Sicks. In 2006, he ended up serving as a lay leader for his congregation, which finally pushed him to go to rabbinical school, where he is now finishing up his training.

“I had always wanted to be a rabbi. When I had finished my undergraduate and was looking at applying to rabbinical school, in those days, there were no seminaries that accepted openly gay students,” Keller said. “I couldn’t do it unless I was willing to go back in the closet that I had just come out of – the closet was still warm – and I wasn’t willing to. It felt wrong. It was important for me to be in the rabbinate as who I was.”

Within just a year of deciding he couldn’t be a closeted rabbi, the AIDS epidemic began to tear through the gay community, and Keller began working on civil rights cases.

“Things can happen to people whether they’re legal or not. Often through some sort of ruse, or subterfuge,” he said. “As long as people didn’t want people with AIDS renting from them or working for them, they were going to find some way to get rid of them. That was our work.”

This work, which Keller describes as both holy and harrowing, led to the creation of the Kinsey Sicks. “Our community needed to laugh, needed to be delighted out of what we were experiencing every day.”

Momentum built and, after a few years, the group had an offer to produce their show off-Broadway.

“That was the point when we all quit our jobs. That was the last I ever practised law,” he said.

In all, Keller performed with the group for 21 years. Along the way, he taught himself enough Yiddish to be able to bring Yiddish music into the show, to both hilarious and touching effect. He had a recording of his great-grandmother singing the heart-tugging “Papirosn,” about an orphan boy trying to get by selling cigarettes on a street corner. Usually sung by women performers to mimic a child’s voice, Keller performed it in his drag persona Winnie, channeling the spirit of his great-grandmother and Yiddish theatre divas of a bygone era. You can watch it on YouTube: Keller playing a much older Jewish woman playing a young boy – gender collapses à la Victor/Victoria.

“Over the course of the maybe 18 years that I performed it, it was the most commented-on piece of music that we performed,” he said. “People were so moved – including non-Jews – that they were getting a window into Jewish culture that they were not getting from modern American culture.”

Keller’s U-turn into the rabbinate is perhaps long in coming, but not surprising. He describes both his civil rights law career and his drag performing career as holy work: the yin and yang of what a gay community needed at a devastating moment in its history. Moving onto the pulpit only took that energy to a different place.

“I moved to Sonoma County and joined a synagogue whose rabbi was in the process of leaving and there was a lot of turmoil. I volunteered to do some of the rabbinical work while they were searching,” he said. “But what came out of me was a lifetime of longing.”

And the congregation needed his brand of leadership, too. “I think my being the singing drag queen rabbi gave people a different kind of welcome,” he said.

At Limmud Vancouver, Keller will be sharing two more of his interests: Yiddish poetry, and queer readings of Torah. In a session on the Yiddish poet Itsik Manger, Keller will lead discussion on the playful Bible-inspired poem cycle known as the “Khumesh lider.”

“The way he plays with the looping of time, the anachronisms, in a way that is also invited by rabbinic tradition – there is no before or after Torah, everything can take place in any order,” explained Keller. “So you can get the Turkish sultan visiting Hagar, you can get Ruth and Polish peasants, and it’s still Torah.”

Keller’s other Limmud seminar will examine the story of Joseph.

“I try to identify where there are queer currents running through Torah,” he said. “I don’t specifically mean exclusively gay-themed moments, but moments that seem to suggest a certain kind of outsiderness and outsider outlook and alternative biography from what you’ve come to expect from ancient tales.”

Joseph falls into this category because of his distance from the normative family. Joseph spends most of his life at odds with a family that made him unsafe. His power comes when he is able to be away from this family and incognito, and his unmasking is both dangerous and liberating.

“What’s interesting to me here,” said Keller, “is that the rabbinic tradition finds him to be problematic. They have a tendency to locate his problematicity in his gender and sexuality. So, it’s not like we as modern people are for the first time noticing that there might be a queer angle to this story. For 1,000 years he’s been alarming the rabbis.”

Keller speaks of human rights, Jewish drag, Yiddish poetry and queer Torah with unflagging energy. But this isn’t even all. Get Keller talking about angels in the Jewish imagination, and it’s off to the races again: “There is a tradition around angels who densely populate all our mystical texts, as well as running rampant through Torah,” he said. “It’s interesting to me the worldview that holds angels as present in every space and every function. Every natural force is controlled by an angel, every period of time. Every hour of the day has an angel that oversees it.”

Perhaps another year, Keller will share more at Limmud about angels. In the meanwhile, his joyous brand of learning and thinking will be available in two presentations on March 1 at Limmud Vancouver, held at Congregation Beth Israel. Registration is now open at limmudvancouver.ca.

Faith Jones is a librarian and Yiddish translator in Vancouver. She is a regular teacher and attendee at Limmud Vancouver.

A book about Operation Ezra

Operation Ezra in Winnipeg has expanded to include farming and selling local produce. (photo from Operation Ezra)

When the Operation Ezra committee in Winnipeg decided to produce a book about the efforts of Yazidi-Winnipegger Nafiya Naso and Operation Ezra, the local Yazidi community was very excited about the idea, about passing down their story in writing to future generations, as their tradition is largely oral.

Operation Ezra: Winnipeg’s Jewish Community-Led Interfaith Response to Survivors of the Yazidi Genocide was launched on Sept. 24 at the JCC Berney Theatre. The event included a few words from the author, Chana Thau, as well as from Operation Ezra (OE) leaders, and a panel discussion. The 71-page paperback includes photographs, interviews and various facts about the Yazidis and how OE came to be, among other things.

“When I first held the book in my hands,” said Naso, “it felt really special and I felt really proud of everything we had accomplished. Having it all in one text to give to people in the community and outside the community, to show what a small group of individuals was able to accomplish in the span of four-odd years, I’m very proud of it.”

Belle Jarniewski, director of the Jewish Heritage Centre of Western Canada (JHCWC), who has been involved in OE since its inception, said it was a grant from the Jewish Foundation of Manitoba that allowed the book to be published.

“By the time the book was written, there was so much more that we had done, but we thought it would be a nice way to let more people know about this wonderful multifaith initiative,” said Jarniewski.

Each of the families that OE brought to Winnipeg was given a book, including the most recent new-to-Canada family of 10, who had arrived just before the book launch.

Apart from OE’s ongoing efforts to bring more refugees to safety in Winnipeg, the endeavour has been helpful in settling the families already there. Both Nafiya and her sister, Jamileh, were invited to separate events in Europe over the summer to share the story of OE and some insight as to why it is so successful.

“We don’t really know if Operation Ezra can really be done anywhere else,” said Nafiya Naso. “Just because the community here is so welcoming and open, and it would be ideal if every city and every country in the world was like this … realistically, it’s not. Within the larger spectrum of the refugee crisis, a lot of people have very negative perceptions of refugees, without knowing the different types and layers of what refugees are, who they are, and things like that. So, even for us, education was a huge piece – letting people know who the Yazidis are and what’s happening.”

A group of individuals in Germany has been eager to incorporate some of the OE approaches. Naso said one of the main things that has made a huge difference is that OE is multifaith. She suggested that people wanting to undertake similar initiatives start by reaching out to faith-based communities and local businesses to find out who might want to become involved.

One of the more recent aspects of OE that has caught the attention of other communities around the world has been the farming project that started up two summers ago on a small plot of land.

“We had one of our volunteers whose father was a farmer with a lot of land, a potato farm, so some of the community went and helped out and got huge bags of potatoes after, and we had media coverage of it,” said Naso.

“The pastor from Charleswood United Church connected us to the owner of Shelmerdine Garden Centre,” she added. “He donated about five acres of land this summer and the community was harvesting it and they were able to sell some of the leftover produce and make money, and that money then came back into the community.

“This is not only a way for them to work and be involved in the community, but it’s also very therapeutic, especially for the women who have gone through the brunt of what ISIS committed and is continuing to commit.”

The land is located just outside of Winnipeg’s city limits. The families worked together and carpooled there to grow and harvest the produce and sell the excess at Shelmerdine, the Rady Jewish Community Centre and Charleswood United.

“Almost all of our families have vehicles, so everyone will go pick up a couple people, and that’s how we transport everyone,” said Naso. “A couple of times, too, we’ve used a bus, bringing the whole community out there – the kids and everyone – renting a bus or two to get everyone out there.”

“This has been just such a wonderful experience for them,” Jarniewski said, “because this is what most of them already knew, what most of them did in Iraq. Not only have they grown food for themselves, but they have been selling the produce. So, this has been a very positive project and we hope to expand it more next year. They will be able to feed the Yazidi community all winter with the kinds of vegetables you can put into cold storage, like beets and potatoes.

“Now, it’s an exponential growth. They really grew all kinds of things. I would see them here, at the Rady, when they were selling celery, beets, onions, zucchini, you name it … even mint and basil.”

Operation Ezra: Winnipeg’s Jewish Community-Led Interfaith Response to Survivors of the Yazidi Genocide explains the background of the Yazidis, a monotheistic religious minority in northern Iraq that was displaced and persecuted by the Islamic State group in 2014. It also goes into the efforts of the Jewish community to lobby the federal government to bring Yazidis to Canada and to resettle families in Winnipeg via private sponsorship. Sales of the book ($10 each) support the ongoing Operation Ezra efforts – it can be ordered from Jewish Child and Family Service Winnipeg by calling 204-477-7430.

Rebeca Kuropatwa is a Winnipeg freelance writer.

Time to face ourselves

Actor and comedian Sacha Baron Cohen delivered the keynote address last month at an Anti-Defamation League conference. His words quickly went viral because he pinpointed fears and challenges shared by millions about the power of social media. He hit many nails on the head.

“Democracy, which depends on shared truths, is in retreat, and autocracy, which depends on shared lies, is on the march,” he said. “Hate crimes are surging, as are murderous attacks on religious and ethnic minorities. All this hate and violence is being facilitated by a handful of internet companies that amount to the greatest propaganda machine in history.”

He was referring to social media like Facebook and Twitter and platforms like YouTube and Google, whose algorithms, he said, “deliberately amplify the type of content that keeps users engaged – stories that appeal to our baser instincts and that trigger outrage and fear.”

Had Facebook existed in the 1930s, he went on, it would have run 30-second ads for Hitler’s “solution” to the “Jewish problem.”

Baron Cohen acknowledged that social media companies have taken some steps to reduce hate and conspiracies on their platforms, “but these steps have been mostly superficial.”

“These are the richest companies in the world, and they have the best engineers in the world,” he said. “They could fix these problems if they wanted to.” The companies could do more to police the messages being circulated on their sites, he suggested.

He’s correct about the problems. But the first problem with his solution is that he is asking a couple of corporations to judge billions of interactions, making them not only powerful media conglomerates, which they already are, but also the world’s most prolific censors and arbiters of expression. Of course, by abdication, they are already erring on the side of hate speech, but is the alternative preferable? If we think Facebook chief executive officer Mark Zuckerberg has too much power now, do we really want to make him the planet’s censor-in-chief?

Yes, the platforms benefit from and, therefore, promote, the most extreme viewpoints. But, even if we could, would forcing those voices off the platforms make the world a safer place? There are already countless alternative spaces for people whose extremism has been pushed off the mainstream sites. Just because we can’t hear them doesn’t mean they’ve gone away.

Marshall McLuhan, the Canadian philosopher who declared “the medium is the message” died four years before Zuckerberg was born. He could have predicted that social media would change the way we interact and communicate. But has it fundamentally changed who we are? Or has it merely allowed our true selves fuller voice? Perhaps a little of both. Facebook, Twitter and the others are not agnostic forces; they influence us as we engage with them. But, in the end, they are mere computer platforms, human-created applications that have taken on outsized force in our lives. And all the input is human-created. Since the dawn of the industrial age, we have imagined our own inventions taking over and controling us, from Mary Shelley’s Frankenstein to 2001: A Space Odyssey’s Hal to Zuckerberg’s Facebook.

In all these cases, fictional or not, the truth is that the power remains in human hands. This is no less true today. We could, if the political will existed, shut down these platforms or apply restraints along the lines Baron Cohen suggests. But this would be to miss the larger point.

We live in a world filled with too much bigotry, chauvinism, hatred and violence. This is the problem. Dr. Martin Luther King said: “Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.” And there are plenty of sites on social media that advance mutual understanding and love over hate. Are their messages as likely to go viral? Probably not. But that, ultimately, is determined by billions of individual human choices. A small but illuminating counterrevolution seems to be happening right now with a renaissance of the ideas of Mister (Fred) Rogers and his message of simple kindness. While much of the world seems alight in hatred and intolerance, a countermovement has always existed to advance love and inclusiveness. This needs to be nurtured in any and every way possible.

If Facebook were a country, its “population” would be larger than China’s. Bad example when we are discussing issues of free speech and the accountability of the powerful, perhaps, but illuminating – because an entity of that size and impact should be accountable. As a corporate body, it has few fetters other than governmental controls, which are problematic themselves. Concerned citizens (and platform users) should demand of these companies the safeguards we expect. We are the consumers, after all, and we should not ignore that power.

But neither should we abstain from taking responsibility ourselves. Social media influences us, yes. But, to an exponentially greater degree, it is merely a reflection of who we are. It is less distorted than the funhouse mirror we like to imagine it being. If what we see when we look at social media is a depiction of the world we find repugnant, it is not so much social media that needs to change, it is us.

Similar needs across cultures

On Oct. 30, members of different cultural groups gathered to discuss issues facing seniors. (photo from JSA)

Aging Across Cultures Dialogue Tables included an Oct. 30 gathering hosted by Jewish Seniors Alliance of Greater Vancouver at the Unitarian Centre.

The B.C. Ministry of Tourism, Arts and Culture has provided funding for a focused review of services, concerns and challenges faced by organizations providing help to multicultural seniors in the Lower Mainland. In addition to the JSA, Jewish Family Services and the Kehila Society were among the groups represented, which also included ASK Friendly Society, B.C. Community Resources Network, Kitsilano Neighbourhood House, United Way-Better At Home, Collingwood Neighbourhood House, COSCO, 411 Seniors Centre Society, Gordon Neighbourhood House, Marpole Neighbourhood House, Simon Fraser University Gerontology Research Centre, Vancouver Seniors Advocate, Seniors Brigade Society of British Columbia, Seniors First B.C., South Granville Seniors Centre, Tonari Gumi, Vancouver Native Health Society, and West End Seniors Network.

On Oct. 30, Gyda Chud, co-president of JSA, welcomed participants, emphasizing advocacy, reflection and rejuvenation as illustrated in a new JSA video outlining its community services. Grace Hann and Charles Leibovitch, from JSA’s peer support services, were the facilitators for the multicultural dialogue tables. Liz Azeroual of JSA documented on flip charts the ideas and concepts put forth by the participants.

Whatever the needs of seniors in general, discussants agreed that the situation is worse for immigrants and for women; many must choose between either eating or taking their medications. Immigrant women are less likely to be accepted for financial aid. Literacy is an issue, especially when applications for help are online, and navigating the system is more difficult when English is not your first language.

Without family advocacy, many seniors are left to fend for themselves. They need places to meet other seniors who have similar language, customs and experiences. In care facilities, many immigrant seniors are forced to eat unfamiliar foods. Immigrant seniors, especially women, need advocates to get their needs met, but community-based organizations working with seniors often are not well-funded, so help is minimal. The medical system is not structured to treat the multiple problems of seniors.

Loneliness and isolation are among those issues. Family groupings are now much smaller, and young families do not live in the same area as their parents or grandparents. Some seniors are abandoned by their families, or by the death of friends and colleagues. There is a lack of social support, transportation and financial aid to address these problems. Health issues such as depression, fractures that limit mobility, and degenerative hearing and sight increase isolation. LGBTQ+ seniors may also be underserved and isolated. There is a need for better communication all round.

Low-income seniors often move into single-room facilities, if they are available, or some become homeless, living in cars or couch surfing, as they cannot afford higher rents.

Paid caregiver turnover and the deteriorating quality of some care facilities has led families to care for their loved ones at home without adequate financial support. Caregiver burnout is a major concern and accessing certain types of care is a huge challenge: palliative care, for example, requires a physician’s referral.

Population movement and growth, and changes in the healthcare industry, are taking place without adequate planning for the changing needs of the senior population. For all workers, including professionals, who come from a non-English-speaking country, language training is necessary and difficult. Families need paid work in stable jobs and so do seniors. Volunteers are hard to recruit and retain, even though it is meaningful work and can lead to other jobs. In addition to language, many new Canadians need to learn more about technology and Canada’s corporate and general culture. In many areas, discrimination is an issue faced by new Canadians.

All Canadians need to plan for retirement, which is becoming costlier, as the population ages and services become more expensive. Various healthcare agencies need adequate funding to keep the elderly out of hospitals, and the links between different levels of health care and social services (clinics, hospitals and nonprofit agencies) need to be strengthened in order to keep this population from falling through the cracks. Access to transportation is a big part of this, and caregivers should be remunerated for providing home care for seniors. Cultural and ethnic care facilities could play a larger role in reducing isolation, offering spaces where language, food and culture are familiar and where families of seniors can meet.

Seniors housing was considered the highest priority. The need for more single-room affordable housing units, more cooperatives, more roommate pairing services and stricter legislation for affordable-housing vacancy rules were discussed. It was also believed that immigrants and 55-to-65-year-old seniors needed more access to Canada Pension Plan and Old-Age Security.

At the end of the discussion, Dr. Gloria Gutman, from Simon Fraser University’s Gerontology Research Centre, stressed the needs for groups to keep communicating at all levels to help resolve these major seniors’ issues.

Pamella Ottem, MSN, worked for many years in the field of gerontology. As a retired nurse, she has volunteered in the Fraser Health Authority hip replacement program. At Jewish Seniors Alliance, she is a member of the board and chairperson of the peer support services committee.

Taali writes, sings heart out

Taali’s EP Were Most of Your Stars Out? was released last month.

“Kol ha’olam kulo gesher tzar me’od, veha’ikar lo lifached k’lal” – “The entire world is a narrow bridge, and the main thing is to not be afraid.” Taali’s recently released EP Were Most of Your Stars Out? begins with “The Main Thing Is,” and, it seems, the singer-songwriter and producer has followed Rabbi Nachman of Breslov’s advice from more than 200 years ago, and made the prayer her own. While there are countless versions, Taali’s a cappella take showcases her rich, full sound and sets the mood for the entire recording.

The name of the EP comes from J.D. Salinger’s novella Seymour: An Introduction, which Taali (née Talia Billig) highlights as her favourite book. On her Facebook page, she cites the passage from which the album title comes: “Do you know what I was smiling at? You wrote down that you were a writer by profession. It sounded to me like the loveliest euphemism I had ever heard. When was writing ever your profession? It’s never been anything but your religion. Never. I’m a little over-excited now. Since it is your religion, do you know what you will be asked when you die? … I’m so sure you’ll get asked only two questions. Were most of your stars out? Were you busy writing your heart out?”

Were Most of Your Stars Out? comprises acoustic versions of seven songs. It was produced by the label Rainbow Blonde Records, a collective she co-founded with her partner, singer-songwriter and producer José James, and engineer and producer Brian Bender. Released last month, the EP follows almost on the heels of Taali’s full-length record I Am Here, which came out in March.

Taali describes her music as Jewish contemporary pop, but, while Jewish melodies and/or concepts permeate her compositions, the sound is definitely more pop than liturgical, though she likes her minor keys. And all listeners, regardless of religious or secular affiliations, will find something to connect to in the lyrics. In an extensive interview with the now-defunct online publication Arq, Taali – whose stage name is a family nickname – talks about music being communal. “If I’m promoting it,” she said, “it has to be in the service of community.”

That philosophy, combined with her appreciation for the Jewish tradition of storytelling, which was instilled in her growing up, and her musical skill and knowledge, makes Taali’s songs eminently listenable and relatable. That Were Most of Your Stars Out? is an acoustic recording adds to the intimacy. The use of synthesizer on “This Is What Love Is” and “Wayward Star” takes away some of that atmosphere, but one nonetheless gets the feeling that Taali doesn’t put on airs, and would put as much heart into singing off the cuff at a small gathering as she does performing on a concert stage.

Born in Manhattan, Taali has lived most of her life in New York City, with the exception of a couple of years in Los Angeles. One of the narrow bridges she has had to cross is vocal cord surgery, in 2016, which meant months of being unable to speak or sing. She turned her focus to songwriting for other performers during this period of recovery but, she told Billboard, there was one song she “couldn’t conceive of just giving” to another singer, and that was “Hear You Now.”

“I have quite a bit of trauma myself that I’ve never really felt safe enough to address,” she said about the song in that interview. “It was really wrenching, but I tried to do justice to those feelings. It’s the beginnings of talking to myself rather than an on-the-nose accounting of what happened, and what I tried to do, lyrically, was apologize to myself for the years I didn’t have the words or strength to name or push away these people who were treating me badly.”

“Hear You Now” is about finally saying “all the words you haven’t said,” “the words that you swallowed down” – “You held it in, now lay it all to rest…. Lift away the weight of everything you couldn’t say” and “Make them hear you now.”

The song “Snowfall on Orchard,” which closes Were Most of Your Stars Out?, also has special meaning. It was written about five years ago with José James, who provides some lovely vocals and beautiful harmony on the track.

“It’s the first original song that we wrote together,” says Taali in her bio, “and I think it’s a little postcard of a very, very optimistic moment in our lives, and a very in love moment.”

Were Most of Your Stars Out? is available from several online music services, including Spotify, iTunes and Amazon.

Kosher foods are branching out

From kimchi to cast iron, more than 300 new products were on display at this year’s Kosher Fest. (photo by Dave Gordon)

At Kosherfest this year, there were such traditional Jewish staples as gefilte fish, matzot, bagels and cured meats. But cauliflower pizza crusts, organic tequila, vegan cheeses, kimchi and date-seed coffee were among 300 new products on display.

The two-day event in New Jersey was the 31st annual convention. It showed that kosher food does not necessarily hail from countries with large Jewish populations. In the hopes of grabbing a slice of the market, exhibitors came from around the world, including from South Korea, Australia, Italy, Brazil, Mexico and the Netherlands.

From Pakistan, Adnan Pirzada, the general manager of Dewan Sugar Mills, was exhibiting kosher-certified ethanol for companies to use in beverages and mouthwashes. Currently, they export to 30 countries and are seeking U.S. consumers. The certification is new to the 15-year old company, which produces 125,000 litres of ethanol a day.

“We wanted to tell people that there’s nothing not kosher that ever comes in contact with what we make,” he said, noting that “sometimes, non-kosher ingredients can be in foods and people not know it.”

An example of that came from Dakshin Thilina, the director of Nexpo Conversion, makers of kosher dried coconut milk powder and coconut oil in Sri Lanka. Nexpo supplies an Australian ice cream manufacturer and an organic chocolate manufacturer, and hopes to find U.S. distribution.

“There are three big players in Sri Lanka [in the coconut industry] and they all use sodium caseinate, an animal-based product, and that makes it non-kosher,” he said. “So, now, with vegan, organic and other aspects that make these popular, we needed to enter the market in a different way. We cut out the sodium caseinate and went with a pure organic powder. Without that component, it’s essentially lactose-free – the allergies people suffer from due to milk-based products is out and, because it’s non-dairy, kosher Jews can use it anytime, alongside meat.”

In Dubai, kosher catering is a one-woman show, and she was at Kosherfest.

Elli Kriel, a South African expat of seven years who lives in Dubai, began her company recently. “I was producing kosher food for our family and people started reaching out to me,” she said. “Travelers in particular, moving through the city, needed kosher food. I used to invite them to eat in our home, but I realized, as more and more people began reaching out, I was in a good position to offer kosher catering.”

She said Elli’s Kosher Kitchen’s launch was bolstered by the United Arab Emirates’ Year of Tolerance, announced in February, “a government initiative promoting the idea of diversity within the UAE and the tolerance for all religions and races.” It was then, she added, that the Jewish community was formally recognized and, “at that moment, I thought it was perfect to step forward.” There are about 150 people in the Jewish community, with tourists receiving food each day, she said.

photo - Not everything exhibited at Kosherfest was a food product
Not everything exhibited at Kosherfest was a food product. (photo by Dave Gordon)

Kosherfest attracted about 6,000 attendees this fall, some 800 more than last year. With 360 exhibitors, roughly 300 products on the floor had been introduced within the last 12 months, said organizers.

A recent Quartz article elaborated that it is “fairly astounding that more than 40% of the country’s [United States’] new packaged food and beverage products in 2014 are labeled as being kosher, while it was on only 27% of packaged foods in 2009.”

Explanations for this include the public’s desire for assurance that a product does not include certain allergens, or traces of allergens, such as shellfish. Or an assurance that a product is vegetarian or vegan, as in the example of Oreo cookies, that once contained lard, prior to the producers’ switch to kosher.

Another example of food that contains ingredients that may surprise some consumers is cheese. Most cheeses contain enzymes and rennet (animal-derived), but the Sheese line uses coconut oil, palm oil and other vegan replacements. Hailing from Scotland’s Isle of Bute, the “cheese” is lactose-free, vegan, kosher, cholesterol-free and gluten-free, appealing to various dietary needs.

In light of bug infestations in dozens of supermarket vegetables and the challenge of washing them thoroughly so as not to ingest these non-kosher critters, Boston-based Fresh Box Farms came to Kosherfest with a solution. They’re growing and selling leafy greens that are hydroponically grown in a triple-sealed environment, using no pesticides, herbicides or fungicides. “It’s free of any pests. And we don’t wash our product, and the consumer doesn’t need to either,” said Jacqueline Hynes, senior marketing officer.

An online essay by Star-K, a kosher certification agency in Maryland, noted that some “35 million non-Jewish consumers of kosher products” buy them because of health and food safety concerns, “as a trustworthy means of ensuring that these criteria are being addressed.” Food production companies, it says, are increasing their lines of certified products, due to “more general cultural anxiety about industrialization of the food supply.”

Menachem Lubinsky, chief executive officer of Lubicom, the organizer of the event, said kosher foods today appeal to a “more health-conscious consumer. Now, it’s become almost fashionable to have vegan or gluten-free, so why not kosher? They don’t want any customer to be left out.”

By 2025, the kosher industry will reach some $25 billion US in sales a year, according to the Jerusalem Post.

Not everything exhibited at Kosherfest was a food product. One company sold kosher cast-iron cookware. Isaac Salem, president of New York-based IKO Imports, said their cookware differentiates itself from other such products, as its non-stick “seasoning” is created with a proprietary plant-derived oil base, rather than the typical animal fat, “which obviously can come from non-kosher sources.” He said their cookware holds up against competitors, and appeals to vegans, as well.

Consumers who keep kosher will also be able to enjoy something they’ve never had before. Promised Land Beverage Company’s Exodus Hopped Cider does not contain any leavened products or grains; rather, it has fermented apples and hops, add could double as a kind of beer.

“Now you can have beer at the seder,” said Yoni Schwartz, company president, “something unimaginable in the past.”

Dave Gordon is a Toronto-based freelance writer whose work has appeared in more than 100 publications around the world.

You take care now, y’hear?

I just realized that, lately, I had unconsciously changed the way I say goodbye, particularly when I am speaking with women. As a younger person, it wouldn’t have occurred to me to say “Take care!” when parting with people. What’s more? It’s happening even when I have casual interactions. I started thinking about where my new-to-me phrase comes from and where I’d heard it before.

I was out walking my dogs when one of them (the young, spry Setter mix) kicked me in the shin. I looked down, in pain, when I saw that she, too, was surprised. She’d slipped on the slick sidewalk and certainly hadn’t meant to hurt me. A man at the bus stop remarked how icy it was, and I agreed. I said, “Take care!”

Later, my household was in bed when we heard an ominous thump outside. My husband made a joke, we laughed and went to sleep. In the morning, I saw a thoroughly smashed car, its front end bashed in. It faced the wrong way on a busy street near our home. Across the intersection, there was a truck, also facing the wrong direction, somehow wedged into someone’s yard. It was slippery, indeed.

Often the habit of suggesting people take care is aligned with another statement though, something like, “Things are more dangerous these days.” However, our Torah readings from this time of year, in Genesis, remind us that things have always been dicey out there, particularly for women and for those in positions of less power in society.

For instance, when the three strangers tell Abraham that Sarah will have Isaac, she laughs (Genesis 18:12-15). However, this is quickly followed by Abraham’s question about why she laughed and she says, “I didn’t laugh.” Why? “Because she was frightened.” Why did she lie? Well, she was an old woman. Strangers told her something ridiculous and then she was asked to take it seriously. She was afraid. Sarah wouldn’t be the first or last woman to feel threatened and unsafe. If something like this situation happened today, I wouldn’t leave until I’d said, “Take care.”

Not much further along in Genesis, Abraham bargains with G-d, asking how many people in Sodom have to be righteous for G-d to save the city. Abraham has some power here. He feels emboldened to speak out, but he also gets to stay home rather than go to Sodom to try and fix things. Instead, two angels go to Sodom.

Lot takes the angels in as his guests, but when a crowd gathers to do the visitors harm, Lot suggests an unsettling exchange. He says that, rather than let the crowd “be intimate with them,” he’ll send out his two young daughters instead. He will sacrifice his daughters to be violated by the crowd (Genesis 19:8) rather than let his male guests be endangered.

Reading Genesis, I am reminded by how these dangerous situations, and particularly ones that threaten women, are not at all new. These are issues of power, control and sexuality. In a modern political comparison: we act as though the MMIWG (missing and murdered indigenous women and girls) report and its findings are new or different. In fact, violence against women, and specifically minority women in vulnerable situations, is a bad news story played on repeat. These threats are close to home, and they remain frightening.

When I hear myself telling a friend – a single mom whose father just died – to take care, I realize who I am echoing in my head. I hear older African-American women in my Virginia neighbourhood saying goodbye to me: “You take care now, y’hear?” I hear my mom sighing as she hung up the phone (it was avocado green, with a long cord so she could cook while talking) at home when I was younger. She said goodbye with a worried expression that her friend couldn’t see, saying “Bye! Take care.”

This is the closing comment of women, all over, who know that the world can be dangerous. We’re sending out our concern to those we love. We’re acknowledging that, sometimes, we must depend solely on ourselves, because it doesn’t look like anyone (including G-d) is stepping up to keep us safe.

Sometimes, Bereishit (Genesis) offers stories to dig into. I enjoy their meaty narrative. I love interpreting what it all means. Other sections cause me to sigh just as my mom did. In a world where women still don’t have any assurance of safety from war, crowds and violence, and where those who have less power are at the mercy of the powerful, it’s hard not to feel sadness. How little things change.

This also is a continuing opportunity for social justice. We can fight for a better place for everyone. We can seek out and care for those around us, rather than choosing to discriminate or discard lives, as Lot would have done to his daughters. In the meanwhile, I’m often slipping down the icy street, worrying and wondering over how I can spread a sukkat shalom (a shelter of peace) over those I love and care for. So, I’ll say what many wise women have said before me. You take care now, y’hear?

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. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

The missiles continue

Weapons seized from terrorists who infiltrated Israel through an underground tunnel to carry out a massacre in an Israeli community. This photo was taken on July 19, 2014. (photo from flickr.com/photos/idfonline)

Part 2 of a three-part series, in which the author shares his diaries from the homefront, providing a glimpse of daily life under missile threat during Operation Protective Edge in 2014. For Part 1, click here.

July 13, 2014

Day six. Woke up at 4 a.m. Browsed the headlines on my smartphone. Some talk about talk about considering talk about a truce. Fell back asleep. Rudely awoken at 6:11 – I angrily checked the time – by a siren. Incoming. So much for all the talk. My wife and I groggily made our way to our daughter’s room, our protective room.

Son Dor is enjoying Eilat. Returning by bus this evening. Maybe it makes more sense to take the afternoon bus. Think the skies are quieter in the daytime.

Sides still too far apart for a truce.

When Prime Minister Netanyahu talks about a long-term truce, what does he mean? With my son going into the army in two years, I don’t want another ceasefire like we had in 2008 and 2012, which allowed Hamas to rearm and wage new wars so soon after. Not acceptable. Our cabinet reconvenes today to further consider a ground offensive. What a job our prime minister has!

So much damage in Gaza. How can Hamas not cry uncle? Despite its macho threats, its salvos of rockets – more than 100 fired over the weekend – the impact to Israel is minimal. Largely due to a poor-quality arsenal. The constant pressures of our offensive. Our amazing Iron Dome. And the well-prepared and trained homefront (that’s us!).

July 15

Ceasefire to take effect at 9 a.m. Final terms to be agreed. Somewhat ass-backward. Shouldn’t terms be agreed first? What do I know? Hope it brings quiet. Peace.

Gazans needs new leadership. The classic choice of guns or butter, they need to decide if they want to continue being human shields in a war they cannot win.

My son returned from Eilat. Without incident. With a great tan and funny stories. But frustrated. Tossing the morning newspaper aside, he growled, “We’re crushing them. We need to continue until they are clearly defeated! This truce is bullshit. We’ll only face more missiles next year. You don’t stop when on the verge of victory. It allows your enemy to retrench and rebuild.” The rashness of youth has a point.

I left for work with a delicate sense of calm. Maybe I can worry less today. Alas, an hour into the ceasefire, missiles were again fired at Israel. Errant missiles? Or continued, self-defeating defiance by Hamas? Previous operations also had a number of false truces. Then there was quiet. To paraphrase from Sting, I only hope the Gazans love their children, too.

But another beat prevails. More and more missiles fired by Hamas since the ceasefire went into effect. The kids, alone at home, went scurrying to our safe room for a third time in the last hour.

From her Tel Aviv office, my wife sounds somewhat flustered. A mother’s distress. Loud booms heard overhead from the Fab in Kiryat Gat. My daughter called from the protective room. Safe. Frustrated. Not understanding what Hamas doesn’t understand about a ceasefire.

In the meantime, Israel is holding its fire. Hoping for the best. Preparing for the worst.

Anyway, I need to complete a report for work.

July 17

The war continues. The truce that wasn’t never took hold, despite Israel’s willingness. We’ve agreed to a five-hour unilateral, humanitarian ceasefire, to give Gazans a respite. Effective 10 a.m. today. We continue building our military reserve – 50,000 soldiers patiently await their orders.

We thwarted an infiltration. Thirteen terrorists heading towards a border community through an underground tunnel were stopped.

We continue rendering the Hamas war machine ineffective, while Hamas continues to subject Gaza to suffer Israel’s might. Uncertain where this leads.

Received a pretty frantic call from my wife and son. On their way to Tel Aviv, they witnessed an Iron Dome sound and light show – we shot down four missiles. They could almost feel the heat of the sky-high blasts. Scattering out of the car, they held each other as they ran for cover in a nearby shelter. Talking to me, their voices a mixture of exhilaration, excitement, fight. Then they continued their drive to work.

The true hero of this war is the Iron Dome. Probably one of the greatest military defence breakthroughs of the last hundred years. Can’t imagine the situation without it.

July 18

Fearful. Hopeful. Last night, at 10:38 p.m. (precisely), Israel embarked on a long-anticipated ground operation. For peace. I am fearful for our sons, brothers, fathers, some sisters, too. Trusting our nation will soon hammer Hamas’s swords back into plowshares (Isaiah 2:4).

We fell asleep around midnight, huddled in our den watching nonstop news. Reporting was spotty. Events happening very quickly. Full disclosure not a privilege. Lots of uncertainty – that word again – adding to fears and hopes.

Also concerned about our neighbours in Gaza, caught in the crosshairs of Hamas insanity. I like to think the majority of Gazans are innocent pawns, fiercely used by Hamas to terrorize Israel with crude and indiscriminate missile attacks. Israel makes a clear distinction: this war is with Hamas, not Gaza.

Hamas waited not a second after the humanitarian ceasefire ended to resume its barrage of missiles. They also fired a few during the ceasefire.

July 20

Updated my smartphone. Another brilliant Israeli application. Designed under extreme pressures. Called Code Red. Brilliant. Beeps with every missile attack, even advising the location. Seems everyone downloaded this app – the office can be quite noisy at times.

Went to Tel Aviv with the kids for lunch yesterday. Needed a break from our pressure-cooker existence. We hung out along Rothschild Boulevard. Lots of cool cafés and shops. With 50,000 reservists down south fighting for our security, quite a contrast.

There was a missile attack as I was leaving Rehovot this morning. I was outside the mall – running a quick errand – so sought cover in a doorway with five others. My daughter home alone. Called her. Asked if she wanted to come with me to work. “No, Dad, I’m fine. Be careful.” How quickly they mature.

My son is still going out evenings with his friends. I’d prefer he stay home, but teenagers will be teenagers, even in wartime.

July 21

Yesterday was a tragic day for Israel. Thirteen of our best, killed defending our country. Now 18 soldiers killed since the start of hostilities. A collective weeping. Each soldier someone’s child, sibling or parent. Taken from routine to defend life and country from this insanity from Gaza.

Again, Israel found Hamas terrorists attempting to infiltrate the country from their tunnels of hell. Intending to carry out a terrorist rampage in one of our border communities. Targets not soldiers, but innocent, unsuspecting families. Grandparents. Children.

Israel goes to great lengths to protect civilians in Gaza. When Israel targets terrorists hiding and firing from a civilian building, it first warns the local population by dropping leaflets, blaring the message on loud speakers, even making phone calls and sending text messages. Or, does a “knock on the door” – shoots small, precise, non-explosive ordinance at a roof to urge inhabitants to vacate before attacking. Israel aborts an attack if noncombatants are in harm’s way.

Hamas has different values. Not rational. Not humane. They urge and sometimes force Gazans into targeted areas. Hamas counters Israel’s pre-attack announcements by threatening retaliation, even execution, to those who heed the warnings. Hamas strategically locates command-and-control operations within hospitals, schools, mosques. This is their defensive shield. As our prime minister said, “They don’t give a whit about the Palestinian people.”

Our war is not against the people of Gaza, but against the terror organization ruling and subjugating Gaza – Hamas.

A mother was quoted today: “Knowing my son is entering this strip of land governed by such demons is frightening enough. Aware that he is doing so with a weapon in one hand and a law book in the other – representing the Israeli approach to asymmetrical warfare – is beyond my capacity as a mother to bear. Israeli parents, famous for over-protectiveness at the playground, must make their peace with such parental cognitive dissonance. It is a feat I wish on my enemies. Only then will there be hope of genuine coexistence.”

Bruce Brown, a Canadian-Israeli, made aliyah 25 years ago. He works in high-tech and is happily married, with two kids. He is the winner of a 2019 American Jewish Press Association Simon Rockower Award for excellence in Jewish writing.

טיול במזרח קנדה

נובה סקוטיה (Ron Cogswell)

 נובה סקוטיה היא מחוז מזרחי מבודד כמעט אי המחובר ליבשה ברצועה צרה שבו השתמר סגנון כפרי פשוט ותמים, כמו פעם. כך מפרסם יוסי רוזנבלום באתר של ווינט. מקור ההכנסה העיקרי נותר הדיג, ולפיכך ישנם אינספור כפרי דייגים אמיתיים ופעילים. בכל כפר ומפרץ מתנוסס מגדלור, וימי הסגריר הערפיליים מסייעים להבין את חשיבותם של המגדלורים האלה. במוזיאון המגדלור בדינגוול למדנו פרק מרתק על החיים בבדידות. המגדלור ניצב על אי המרוחק יום הפלגה מהאי השכן.

מפעיל המגדלור התגורר בו עם אשתו ושמונת ילדיו עשרים וחמש שנים בבדידות מוחלטת, שבועיים חופשה בשנה וניתוק של שישה חודשים ללא ספינות בגלל החורף העז. כל ארבע שעות, גם בלילה, היה עליו לצאת מהבית בקור מקפיא, למתוח את הקפיץ המכני ולוודא שהמגדלור לא כבה. בהרבה עיירות קטנות מצויים מוזיאונים על נושאים שונים וכדאי לבקר בה.

קהילות הקטנות, הבידוד והחורף העז תורמים לחיי קהילה ערים, והתושבים מאירי פנים וחפצי שיחה. לבית של מרי וג’ו, ליד פגיס קוב, נקלענו במקרה כי היה שם שלט של גלריה. הם אירחו אותנו בחום ובשמחה בביתם בן שני החדרים, וסיפרו שגודל הבית נובע מהצורך בחימום עז ובפינוי שלג.

ההפרדה המוחלטת בין דת ומדינה גורמת למוסדות הדת לקיים פעילות חברתית וקהילתית כדי לגייס כסף ולשרוד. כך הוזמנו לארוחת ערב כפרית המאורגנת על ידי הכנסייה האנגליקנית, ותמורת שבעים וחמישה שקלים נפרש בפנינו מזנון של אכול כפי יכולתך, עם שלל פירות ים שרק לפני שעות ספורות נשלו מהמים ולצידם סלטים וקינוחים.

המחירים בקנדה מפתיעים לטובה. בקצה הצפוני והנידח של נובה סקוטיה, במרכול כפרי המקבל את כל מצרכיו ממשאיות הנוסעות אלפי קילומטרים, מצאנו עגבניות אדומות, עסיסיות ועשירות בטעם שעלו כמחצית ממחירן בישראל.

אין במחוז בנובה סקוטיה מלונות חמישה כוכבים, אבל האירוח פשוט ומפנק. את לילותינו העברנו בפונדקים ובמלונות קטנים, לרוב על קו המים נהר, אגם או אוקיינוס, זכינו באירוח חם ושילמנו שליש ממה שהיינו משלמים על צימר בגליל.

טיול נופי וחווייתי כזה מצריך נהיגה מרובה. קשה לקלוט כמה הארץ גדולה, ואילו מרחקים יש לגמוע בדרך ממקום למקום. אבל הנהיגה קלה והכבישים מתוחזקים ומעולים. הדרך מלאה בשלטים המזהירים מפני מפגש עם איילים, אבל אנחנו פגשנו בדרך רק סנאים, דביבונים, כלבי ים ובעלי כנף מכל סוג ומין. את האייל הקורא החיה הלאומית של קנדה פגשנו רק על חולצות טי.

חופי מזרח קנדה משופעים בלווייתנים, ובשיט במעבורות המחברות בין האיים מקבלים תצפית נפלאה על משפחות של לווייתני בלוגה לבנים. בנוסף, בכל עיירה מציעים הפלגות לתצפית בלווייתנים, חלקן על סירות זודיאק שמהן ניתן לגעת ממש בחוטם הלווייתן, אבל גם בישיבה נינוחה על החוף במפרצים רבים אפשר לראותם מצוין.

איך אפשר לכתוב על קנדה מבלי להתייחס לסירופ המייפל? האדר, העץ הלאומי, מניב כמויות ענק של סירופ מייפל המזוקק במפעלים מוסדרים ובמבשלות ביתיות. הוא נמכר במגוון צבעים ודרגות איכות, כשהסירופים ממזקקות בוטיק בצבע חום כהה הם הטובים והיקרים ביותר. שווה לעצור, לטעום ולהצטייד לארץ. קשה למצוא סירופ באיכות כזו מחוץ לקנדה, והטעם באמת מיוחד. בנוסף, במחוזות הכפריים ולאורך הדרכים פזורות סדנאות רבות של אמנים מקומיים. ציירים, פסלים בעץ, יוצרים בזכוכית, קדרים, צורפים ועוד. בכל סדנה ניתן לקבל משקה חם, לרכוש מזכרות ייחודיות ששונות מהזבל התיירותי הנפוץ, וחשוב מכל להתחכך, לדבר ולהתרשם מהקנדים והחיים במחוזות כה רחוקים ושונים.

Canada’s legacy of trauma

Lillian Boraks-Nemetz and Senator Murray Sinclair. (photo by Jerry Nussbaum)

A succession of unjust Canadian laws piled one upon the other in the last part of the 19th century, enabling the federal government to take indigenous children from their homes and eradicate their cultural identities. The full scope of those laws – and their impacts on generations of First Nations people to today – was outlined by Senator Murray Sinclair, former head of the Truth and Reconciliation Commission, who spoke at the University of British Columbia last week.

The impact of residential schools and the laws that created and sustained them was the theme of Sinclair’s talk, which was presented by the UBC faculty of education and the Janusz Korczak Association of Canada.

Prior to Sinclair’s presentation, Vancouver author Lillian Boraks-Nemetz, a board member of the Korzcak association and a child survivor of the Holocaust, contextualized the lecture in the spirit of Korczak’s legacy.

Korczak was an educator and pedagogue who ran orphanages, including one in the Warsaw Ghetto, where Boraks-Nemetz was also confined. Korczak was a respected figure in Polish society, considered by many the originator of the concept of children’s rights.

photo - Dr. Charles Ungerleider, professor emeritus of educational studies at the University of British Columbia and a former B.C. deputy minister of education, left, and Jerry Nussbaum, president of the Janusz Korczak Association of Canada, present an award to Stephanie Black, 2019 recipient of the Janusz Korczak Scholarship
Dr. Blye Frank, dean of the faculty of education, University of British Columbia, left, and Jerry Nussbaum, president of the Janusz Korczak Association of Canada, present an award to Stephanie Black, 2019 recipient of the Janusz Korczak Scholarship. (photo from Tiffany Cooper)

“Korczak observed and listened to children, never judging, criticizing or showing intolerance,” said Boraks-Nemetz. He cultivated their self-esteem and believed that children should grow into who they want to be, not who others want them to become.

“During the Nazi persecution, Korczak, when offered a reprieve from the depredations of the Warsaw Ghetto, he would not abandon his children in their last journey to the cattle cars heading for Treblinka, the death camp,” she said. “He refused, saying, ‘My children need me. I deplore desertion.’ He went with them and they all perished.”

Sinclair then painstakingly outlined the conspiracy of legal barriers to justice that the government erected to perpetuate what has been termed cultural genocide.

As the federal government began to expand Canada westward in the 1870s, it entered into treaties with the indigenous peoples. One of the demands indigenous negotiators insisted upon in exchange for being limited to reserves was that the federal government create and fund schools on those reserves.

Sir John A. Macdonald sent a representative to the United States to see how they were running schools for Native Americans. In direct repudiation of the treaties, the federal government opted for a similar system and his government created what they called “industrial schools.”

Sinclair said MacDonald believed that, if children went to school on reserves, “the kids would go to the schools in the daytime and they would then return home to their parents, who are nothing but savages, and we would be teaching those children basic skills that all children learn from schools and what we’re going to end up with at the end of the day is nothing but savages who can read and write.”

Because the government wanted to “do it on the cheap,” said Sinclair, “they decided to involve the churches, who were quite willing to get involved because it was great for the churches as well to gain numbers through their missionary zeal.”

Children were punished for speaking their languages and for talking with their friends and siblings, “because they wanted to break your ties to those relationships…. Everything was done in the schools to break down cultural bonds that existed in those children.”

Those who were not physically or sexually abused lived in fear that they would be, Sinclair said.

“And, of course, the children, when they came home, would tell their parents what happened in those schools,” he said.

The natural inclination to stop it from happening led to a cascade of legislative injunctions that took away the most fundamental rights of First Nations peoples.

“In the 1880s, the government passed the law that amended the Indian Act and said that it was an offence, a legal breach of law, if you did not send your child to a school when the Indian agent told you to send the child,” said Sinclair.

When parents tried to hide their children, the parents would be prosecuted and go to jail. Faced with the prospect of indigenous people taking the government to court over the issue, the government passed another law, making it impossible to go to court against the government for anything done under the Indian Act “unless you get permission from the minister of Indian Affairs first.” The government soon made it illegal for indigenous people to consult with a lawyer on anything relating to the Indian Act – with the punishment for the lawyer being disbarment. Then, another step was added, making it illegal for a white Canadian to speak to a lawyer on behalf of an indigenous person.

When it seemed parents might protest the situation, the government made it illegal, in 1892, for three or more First Nations people to gather together in order to discuss a grievance against the government of Canada. It was made illegal for indigenous people to attend large gatherings like the traditional sundances or the potlatch, “not just because of the religious aspect of it but also because, at these gatherings, that’s when Indians got together in order to discuss their grievances,” said Sinclair.

Fears of a violent uprising were dismissed by Northwest Mounted Police in documentation Sinclair has seen, which, he summarized: “We don’t have to worry about the Indians taking up arms against the government because we have their kids. They are not going to go to war against us.”

Children who returned from the schools were scarred and often unable to communicate with their parents in a shared language.

“Their ability to know how to hunt, fish or trap, which is what the communities depended upon, was lost to them,” said Sinclair.

Estimates are that about 35% of indigenous children attended residential schools, but the damage extended to the other 65%, who were taught in public schools the same white superiority/indigenous inferiority curriculum as those who were taken away.

When those children grew up and had children, they had no learned skills at parenting and were burdened with their own demons, said Sinclair. As a result, when child welfare systems were burgeoning in the 1950s, it was mostly indigenous children who went into care. It was, and is, disproportionately indigenous people who are incarcerated.

Indigenous Canadians have the highest suicide rates of any cultural group in the world, said Sinclair. High school dropout rates, substance abuse and violent crime affect indigenous Canadians in exponentially greater numbers than non-indigenous Canadians.

The problems will not be resolved, Sinclair said, by spending more money on child welfare, policing or incarceration. The education system and society must help indigenous young people realize who they are as Anishinaabe, Cree, Sto:lo or Mohawk.

“The educational system is just not giving them what they need,” he said. “We have a lot of work to do, but, if we address that one aspect of how our society is functioning, we will see the most dramatic change that will resolve or redress the history of residential schools in Canada on indigenous people, on indigenous youth in particular.… It begins with recognizing that … indigenous youth, in particular, must be given their chance to develop their sense of self-respect first, and that’s going to take some time to do.”