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זרים שביקשו לרכוש נדל”ן בקנדה יאלצו להמתין

(צילום: Sam Gusway)

החל מראשית חודש ינואר, קנדה החלה לאסור על מרבית האזרחים הזרים לקנות נכסים לדיור במשך שנתיים. זאת, במקביל בעלייה בביקושים לעבור לקנדה ממדינות רבות בעולם

למשל: בקיץ האחרון, לאחר שבית המשפט העליון בארצות הברית ביטל את פסיקת (רו נגד וייד) ואת ההגנות הפדרליות על זכותן של נשים לעבור הפלה, נהרו המוני אמריקאים לאתר גוגל והקלידו את השאלה: איך לעבור לגור בקנדה. זאת תוך הקפצת מספר החיפושים בלא פחות משמונה מאות וחמישים אחוז בתוך שעה אחת בלבד. החיפושים של איך להפוך לאזרח קנדי מהשורה זינקו בחמש מאות וחמישים אחוז

ההחלטה לעבור ולהתגורר בקנדה נחשבת מזה זמן רב לתגובה כמעט אוטומטית כאשר המצב הפוליטי המקומי הופך לעגום במספר לא מבוטל של מדינות – כולל ישראל, ולא רק בארצות הברית. בבריטניה למשל נרשם זינוק משמעותי בחיפושים איך לעבור לקנדה במהלך חודש יוני אלפיים ושש עשרה. זאת זמן קצר לאחר פרסום משאל העם שבו הוחלט על פרישתה של בריטניה מהאיחוד האירופי (הברקזיט)

אבל יתכן שממשלת קנדה בשלב זה מערימה קשיים על זרים לרכוש נדל”ן בעת הזו – במדינה השנייה בגדולה בעולם מבחינת שטח (אחרי רוסיה). זאת לאחר שהחל מראשית החודש שעבר (ינואר), נכנס לתוקף בקנדה איסור נרחב למשך שנתיים ימים על רכישת נדל”ן למגורים על ידי מי שאינם אזרחי המדינה

כמו מדינות רבות אחרות בזמן מגפת הקורונה, גם בקנדה נרשם זינוק חד הן במחירי הדיור והן במחירי השכירות לאחר שהריביות על הלוואות צנחו לשפל, וגררו עמן מטה את רמות המלאי בשוק. באלפיים עשרים ואחת בעיצומה של מערכת בחירות קשה, המפלגה הליברלית של ראש הממשלה ג’סטין טרודו, הזהירה כי משבר הדיור במדינה הולך והופך למשבר פוליטי. הביקוש לרכישת בתים בפרט ונדל”ן בכלל בקנדה מושכת ספסרים, תאגידים עשירים, ומשקיעים זרים. כך הכריז אתר קמפיין המפלגה הליברלית. בתים נועדו לאזרחי המדינה ולא למשקיעים. לאחר מערכת בחירות צמודה, באביב האחרון המפלגה הליברלית הציגה בשקט בשקט את החוק החדש והמשמעותי, שאוסר על אזרחים זרחים לרכוש נדל”ן בקנדה

הצעת החוק באה בתגובה לתחושות פוליטיות רווחות, אולם נשמעה אבסורדית. כך אמר ג’קי צ’אן, מייסד ומנכ”ל חברת נדל”ן בייקר-ווסט בעיר ונקובר, שמשווקת דירות יוקרה במגדלי מגורים ברחבי קנדה. אמנם ונקובר וקנדה הן רב-תרבותיות, אולם קיימת תחושה כללית לפיה אסייתים, זרים ומהגרים מגיעים לכאן, קונים נדל”ן, זוללים את ההיצע וגורמים לעליות מחירים. מוסיף עוד צ’אן, שבעצמו נולד בהונג קונג והוא מתגורר בוונקובר כבר קרוב לשלושים שנה. מרבית הזרים שרוכשים נדל”ן אינם משקיעים ספקולנטים. אלה לדבריו מדובר רק במהגרים שקונים בתים כדי להתגורר בהם

מלבד זאת, מספר ממשלות מחוזיות שונות בקנדה כבר נוקטות בצעדים כדי לתת מענה למחירי הדיור הנוסקים. במחוז אונטריו שהוא הגדול בקנדה, הממשלה המקומית העלתה את המס על משקיעים זרים ספקולטיבים המשקיעים בנדל”ן, מעשרים אחוז לעשרים וחמישה אחוז. במחוז בריטיש קולומביה נקבע מס של עשרים אחוז על רוכשי בתים מחו”ל. ונדמה היה כי הצעדים הללו נושאים פרי – השקעות זרות בנכסי נדל”ן נפלו משיא של תשעה אחוזים ממכירות הנדל”ן למגורים ביוני אלפיים ושש עשרה לאחוז בודד ביוני שנה שעברה. זאת, לפי נתוני משרד האוצר של מחוז בריטיש קולומביה. אף יזם שפוי אפילו לא חשב על זה, אמר צ’אן. איזה הגיון יש באיסור הזה

עד אמצע שנה שעברה, המחירים ברחבי קנדה כבר החלו לרדת. אבל ביוני, בלי יותר מדי רעש, האיסור על קונים זרים אושר כחוק. למעשה, הוא חמק כמעט לחלוטין מהעין הציבורית, ואפילו מעיניהם של מומחי נדל”ן רבים. מה גם שטרודו ופוליטיקאים אחרים משום מה כמעט ולא התייחסו בפומבי לחוק מאז שנחקק, והוא זכה לכיסוי מועט באמצעי תקשורת המקומיים בקנדה

ייתכן כי הדבר נבע מכך שהחוק עורר טענות בדבר שנאת זרים. בזמן שמספר המהגרים לקנדה שובר שיאים – נתונים שפורסמו באוקטובר חשפו שמהגרים מהווים כעת כמעט רבע מהאוכלוסייה המקומית, כאשר הרוב המכריע מגיעים ממדינות הודו וסין. לדברי מספר וותיקים בענף הנדל”ן המקומי יש לכך קשר שמהגרים או משקיעים זרים ספגו הרבה מהאשמה למשבר הדיור ועליית המחירים, וזה היה נושא פוליטי גדול. כך אמר ברנדון אוגמונדסון, הכלכלן הראשי של איגוד הנדל”ן של מחוז בריטיש קולומביה. אך יש לזכור שמגיפת הקוביד חסמה כמעט לחלוטין, את הגישה לרכישת נדל”ן בבריטיש קולומביה על ידי משקיעים זרים. המחירים עדיין שברו שיאים חדשים, שכך שהוכח שהשחקנים הזרים אינם משמעותיים בשוק הנדל”ן המקומי. ולכן לאיסור החדש לא תהיה השפעה על הענף

בסוף שנה שעברה (שישה חודשים לאחר שהחוק נחקק) הממשלה הפדרלית פרסמה את התקנות לגבי אכיפת החוק והפטורים ממנו. למשל: החוק החדש אינו חל על בתי נופש באזורי קייט. בנוסף פטורים ממנו למשל רוכשי בתים בעלי מעמד של תושבים בקנדה, פליטים, זרים שנושאים לבני זוג קנדיים, אזרחים זרים שרוכשים בתים צמודי קרקע עם לפחות שלוש יחידות דיור. כמו גם סטודנטים זרים הלומדים בקנדה, ועוברים זרים בעלי רשיונות לעבוד בקנדה

יש הטוענים כי התקנות החדשות לא מספקות מענה הולם לדקויות החוק. אין בחוק החדש הבהרות משמעותיות. כך אומר סטיבן קריין, נשיא ומנכ”ל חברת סי.אי.אר.סי. שמייעצת לחברות בנושאי ניידות כוח אדם בשוק העבודה ורילוקיישן של עובדים זרים. משרדי תיווך טוענים כי חוסר הבהירות הזו גורמת בעצם לשיתוק בשוק. במקום למהר להספיק לקנות לפני כניסת החוק לתוקף, מרבית הקונים הזרים צפויים פשוט להמתין לתפוגת החוק בעוד שנתיים ימים. הלקוחות שלנו נמצאים בעמדת המתנה. כך אומרת ליזה קאופמן, מייסדת ושותפה במשרד התיווך סותביס אינטרנשונל רילטי בעיר מונטריאול שבמחוז קוויבק. לדבריה כאשר הלקוחות הזרים שומעים שאפילו המומחים בענף לא מצליחים להבין את החוק החודש, הם פשוט מעדיפים לוותר בעת הזו. קאופמן אומרת שרק לקוח בודד אחד שלה שהוא פנסיונר הגר בארצות הברית (ולא מוכן לחשוף את זהותו), הזדרז ורכש דירת נופש במונטריאול לפני כניסתו לתוקף של האיסור החדש – האוסר רכישת נדל”ן בקנדה על ידי זרים

בה בעת, בערים הגדולות של קנדה נרשמה ירידה במספר הקונים הזרים בשוק. באזור מטרו טורונטו למשל שיעור השתתפות הזרים בשוק הוא, לכל היותר בין שלושה אחוזים לשישה אחוזים. כך טוען קווין קריגר, נשיא מועצת ארגון חברות הנדל”ן של אזור טורונטו. בשיעור ההשקעה הנוכחית של זרים בנדל”ן המקומי, החוק החדש חסר משמעות אם מסתכלים על התמונה הגדולה של הענף, מוסיף קריגר

אבל כעת נראה כי קונים בינלאומיים חדשים לא ממהרים לשום מקום, ומוכנים להמתין עד לסיום תקופת האיסור בת השנתיים. פאולין אונגר ממשרד התיווך רויאל לפייג’ אדוונטג’ בעיר סמיתס פולס במחוז אונטריו, אומרת כי נרשם זינוק בפעילות הקנייה, לאחר הפרסום הראשוני בדבר החוק החדש בחודש אפריל. מאז, לדבריה, הלקוחות מחכים להנחיות, אבל לא קונים. זה במידה רבה מצב הנוכחי – והוא להמתין ולראות מה יקרה

Emotionally packed film

Ofir Raul Graizer’s America features a love triangle of sorts, between Iris (Oshrat Ingadashet) and Eli (Michael Moshonov), above, who meet at her and Yotam’s flower shop, and Yotam (Ofri Biterman) and Eli, whose afternoon swim turns tragic. (screenshots courtesy Beta Cinema)

On Feb. 23 at Fifth Avenue Cinemas, the Vancouver Jewish Film Festival offers an award-winning teaser to next month’s festival. Ofir Raul Graizer’s America is an emotionally packed film that says as much with dialogue as it does visually.

We meet Ilai Cross in Chicago, where he is a beloved swimming teacher. With gentle sensitivity and patience, he helps kids overcome their fears and become comfortable in the water. He is great at his job, and seems happy, if solitary.

A phone call from a lawyer informing him that his father has died sends Ilai – whose real name, it turns out, is Eli Greenberg – back to Israel. He’s obviously uncomfortable being “home,” his policeman father’s retirement plaques and guns everywhere. There are reasons Eli left Israel for the (mythical) land of opportunity, America, which we eventually find out.

In contrast to his father’s stark, rundown, predominantly beige house and untended yard is the vibrant, life-filled flower shop of his childhood friend Yotam and fiancée Iris, and their brightly coloured living space, where they welcome Eli for dinner. Between some too-long hugs and what seem like yearning looks, one wonders just how close were friends Eli and Yotam, but the film gives nothing away.

image - Yotam and Eli swimming
(screenshot courtesy Beta Cinema)

When the two friends go swimming at an old haunt, an accident leaves Yotam in an extended coma. At first blaming Eli for the incident, Iris eventually bonds with him, in part because of their shared loss. When, 18 months later, Yotam wakes up, life changes again for Eli and for Iris, both of whom must make their own decisions as to what they consider the morally responsible way forward.

The acting is excellent. While Oshrat Ingadashet was awarded for her performance at the Jerusalem Film Festival last year, both Michael Moshonov, as Eli, and Ofri Biterman, as Yotam, deserve kudos, as well. All three actors play their roles with quiet force, emoting as much in a gesture as in words. The relatively sparse dialogue invites viewers to focus on what else is pictured in each scene, and Graizer lets shots of newspaper articles, an actor’s face or the landscape help tell the story. He respects viewers’ ability to handle ambiguity, answering enough questions to satisfy, but leaving much to discuss afterward. Cinematographer Omri Aloni’s work adds beauty and depth to the production.

America screens at the Rothstein Theatre on Feb. 23, at 7 p.m. To see the trailer and buy tickets to see the movie, visit vjff.org.

The Vancouver Jewish Film Festival opens March 9 and runs to March 16 at Fifth Avenue. There will be more in-person screenings March 17-19 at the Rothstein Theatre and select films will be available online March 19-26.

Survivor reflects on identity

Marie Doduck speaks with a guest at the launch of her book A Childhood Unspoken on Jan. 22. (photo by Josias Tschanz)

“We survived.” These are the words that adult Marie Doduck would tell her childhood self, Mariette, who survived the Holocaust being moved from hiding place to hiding place over a period of five years.

Doduck was answering a question during a book launch laden with emotion – deeply sad as well as celebratory and with moments of laughter – Jan. 22 at a packed Rothstein Theatre. Her book, A Childhood Unspoken, was just released by the Azrieli Foundation’s Holocaust Survivor Memoirs Program.

In a conversation with Jody Spiegel, director of the memoirs program, Doduck spoke of how she is two people – the European Jewish child, Mariette Rozen, who never grew up, and the Canadian adult, Marie, who she had to create to suit her new surroundings after arriving in Vancouver with three orphaned siblings in 1947.

“Mariette will never grow old,” she said. “The child Mariette will always be the child inside and that’s what survivors live. We left the child that was in Europe, we created a wonderful life here in Canada, but when I speak and when I leave this room Mariette stays in this room and I become Marie again.”

Doduck explained her long hesitancy in sharing her story, not only because of the vulnerability it requires, but because the experiences of survivors like her had been dismissed and diminished in the past.

“As a child survivor,” she said, “we were told that we didn’t have a story.”

For decades after the end of the Holocaust, the term “survivor” was largely reserved for those who had been in concentration camps or subjected to forced labour. Child survivors who had been hidden or otherwise managed to escape capture and murder were deemed not to have suffered like older survivors.

This silent or quietly conveyed message was underscored by the way child survivors were treated after the war, even by well-intentioned adults like the families who fostered some of the 1,123 orphans, including Doduck, who came to Canada under the auspices of Canadian Jewish Congress from 1947 to 1949.

“We were from outer space,” she said of the reactions she and fellow child refugees received from Canadians. “We saw things that children should never have seen.”

Placed in homes with new families, with little or no assistance in addressing what they had experienced, many children did not do well.

“Of the 40 children who came to Vancouver, my brother Jacques and myself, I think, were the only two lucky children who stayed with the same family,” Doduck said. “My sister [Esther] didn’t stay with her first family, she became an au pair. Henri jumped from family to family.”

In some cases, said Doduck, the children were told they would die by the time they were 30 “because we were not normal in the Canadian eyes.”

Doduck wrote the book with Dr. Lauren Faulkner Rossi, assistant professor of history at Simon Fraser University. Speaking at the event and addressing Doduck directly, Faulkner Rossi acknowledged that the process was difficult.

“You would have to become the child Mariette many times,” she said, noting that Doduck was forced to plumb memories she has tried to forget. Faulkner Rossi said Doduck had to trust her, though Doduck’s “inclination is to trust no one – a crucial Holocaust childhood lesson that is never quite unlearned.”

“It’s a hard process for any child survivor to write their story,” Doduck said, not only because of the emotional toll but also because of the imperfections of childhood memories. “Did we hear it from adults? Did we live it? I wanted the truth.”

Doduck pressed Faulkner Rossi wherever possible to substantiate her recollections with historical evidence. During the process, Doduck recalled things she thought had been lost. “Sometimes one memory triggers another that you thought you had forgotten,” she said.

Doduck is a founding member of the Vancouver Holocaust Education Centre, through which she has shared her history with tens of thousands of students and others. She is also a philanthropist and community leader, volunteering and leading events, including co-chairing, with fellow VHEC co-founder Dr. Robert Krell, the 2019 conference of the World Federation of Jewish Child Survivors of the Holocaust and Descendants, in Vancouver.

Before Doduck’s presentation, VHEC executive director Nina Krieger described Doduck as “a force … a formidable and sought-after champion for many community organizations. She is also a mentor and a friend to so many, including me, and has inspired more than a generation of community leaders, especially young women, with her vision, passion, tenacity and work ethic, not to mention good humour and grace.”

The book launch event was presented by the VHEC and the Azrieli Foundation. Doduck’s daughters Cathy Golden and Bernice Carmeli read from the book. Arielle Berger, managing editor of the Azrieli Foundation, noted that, since 2005, the foundation has published more than 150 memoirs of Canadian survivors of the Holocaust. The foundation provides the books for free to schools and universities and also provides teaching resources and training to educators. This was the first in-person book launch since the pandemic.

The full theatre was still during an emotional moment when Doduck addressed her family in the front rows.

“I don’t say it often and I want to say it publicly to my children, my family sitting here, thank you for accepting who I am,” said Doduck, now a great-grandmother, before acknowledging the lack of experience with which she approached parenting. “When I was blessed with my children, my husband had to teach me how to go to the library and get a book,” she said. “I never knew a story to tell the kids.”

As a child, she said, Mariette was never hugged, never put to bed, was never kissed, never had a toy and never had a bedtime story.

“My first toy, I was 36 years old, I was the guest speaker in Winnipeg at a fundraiser,” she said, “and they gave me my first doll. I still have it. The only doll I ever had in my whole life.”

As a founding member of the local group of child survivors who meet regularly, Doduck tried to explain the uniqueness of child survivors to their own children.

“We all passed something to them that we didn’t realize we were doing, a burden that we gave to our children, our firstborn,” she said. “I apologize to all the firstborn. We didn’t mean to put a burden on you.”

She takes pride and sees a sense of progress in the different ways her three daughters have viewed her.

“My middle daughter, Bernice, always accepted me. That’s the way mom is,” she said. “That’s the middle child of all the survivors’ children. And my youngest daughter, Cheryl, may she rest in peace, only thought of me as a Canadian. So, I progressed. I fulfilled my duty in becoming Marie, the Canadian.”

A complex problem

In British Columbia last year, 2,272 people died from toxic drugs, according to information released last week. More than 11,000 people have died of drug toxicity in the province since a public health emergency was declared in April 2016.

While many people associate these tragic deaths with the troubles of the Downtown Eastside, the reality is that Vancouver Coastal Health – the region that includes that neighbourhood as well as much of Metro Vancouver – accounted for 14% of the drug-related deaths in the province last year. Rural communities are disproportionately affected. Most disproportionately affected of all are Indigenous communities. The First Nations Health Authority reports that, while making up 3.2% of the province’s population, First Nations people comprised 15% of all toxic drug deaths in 2021 and 2022.

It is worth remembering that, while people have died from toxic drugs on the streets, they also have died in the living rooms of our most exclusive neighbourhoods, and they have died everywhere in between.

The City of Vancouver just announced $2.8 million for the hiring of 58 mental health workers and expanded programs to address frontline issues and public safety responses, according to Mayor Ken Sim. Also, this week, a new policy went into effect in British Columbia, under which possession of some illegal drugs will not result in arrest or charges. This is an innovative effort to reconsider the problem as a health issue, not a legal one.

While there may be disagreements and concerns about the approach the city, the province and the federal government are taking on the problems that plague individuals and communities around mental health, addictions, crime and safety, there has also been a degree of unnecessary and unwelcome cynicism. Too many seem to view the problems – and the people they affect – as an inconvenience to be swept away rather than as complex social issues requiring comprehensive responses.

In the search for explanations and solutions, there has been too frequent a tendency to blame the victim, to drive through troubled neighbourhoods in our city and province and condemn not the problems, or the context of those problems, but the people they affect.

In many instances, people suffering represent the contemporary impacts of policies and practices past and present. Land acknowledgments and efforts at reconciliation mean little to nothing if they are not accompanied by truth and by compassion for the long-term effects of these wrongs. Coming to terms with the impact on Indigenous peoples of residential schools, intergenerational trauma and generalized discrimination and lack of opportunity has opened many eyes to how these historical and contemporary realities have affected communities. Perhaps we have not done as well in recognizing how these impacts manifest in individuals.

People experiencing the harms of the drug poisoning crisis, Indigenous and non-Indigenous alike, come from a place of struggle and suffering. Really, every person is impacted in some way by circumstances of their social context, as well as their experiences. Some of the problems we experience are a result of individual health or vulnerabilities and others of systemic discrimination or falling through cracks in the education system or social safety net. Whatever the causes, they each require us to come together to address them.

Of course, these issues are not at all limited to our city. Across North America and elsewhere, urban and rural communities are troubled by substance issues and other problems, including a lack of safe and affordable housing, which is foundational to individual and communal well-being. If anyone had simple answers, they would have been adopted and implemented by now. This is an enormous challenge we must attempt to address humanely, compassionately and effectively without victim-blaming.

Organizations and many individuals in the Jewish community have been committed to these issues for some time and those collective efforts reflect the core Jewish value of tikkun olam, repairing the world, but they also reflect hakaim takim imo, “you shall surely lift him [and her] up.”

The tragic statistics confirm what we already know. They are a reminder, though, that a great deal remains to be done to address the problems and to reduce the social causes of the crisis. Trying new approaches that focus on compassion and justice is a right course. They may not work. But the cost of not trying is far too high.

Opportunity for healing

This article was originally presented as a d’var Torah called “Healing our relationship, as Jewish Canadians, with Ukraine and Ukrainians.” It was delivered at Or Shalom Synagogue on Shabbat, 14th of Tevet, 5783; Jan. 7, 2023. It is intended as a beginning of a conversation about how we, as Canadian Jews, can heal our relationship with Ukrainians and Ukraine.

When many of us Canadian Jews think about Jewish experience on Ukrainian territory, we think of antisemitic violence. We think of pogroms, of rape, of plunder. And, ultimately, of either escape or death. For those of us with personal ancestral history in the territory of Ukraine, this pairing of the land with violence is particularly acute. One Or Shalom member told me, with raw emotion, about his father’s experiences at the hands of brutal Ukrainian guards in various Nazi concentration camps. My Uncle Leo referred to Easter as pogrom season in the town of Yavorov, the town presently in western Ukraine, called Yavariv in Ukrainian, where he lived until the age of 11. He spoke to me of his childhood as a past from which he had, thankfully, escaped.

It is not uncommon for individuals to seek escape from a painful childhood past. However, we are learning from contemporary trauma theory that, as much as we may want to leave the past behind us, it lives on within us. Ukraine lives on in the deep psychic life of many of us and in the psychic life of the Canadian Jewish community with its extensive roots on Ukrainian territory.

As we are all aware, the Ukrainian people are heroically resisting a brutal assault by Russian forces. As well as eliciting fear, horror and outrage, this situation presents us with an invitation to move beyond our feelings of separation from our history on Ukrainian soil and from the Ukrainian people. The war provides us with the opportunity to claim our own legacy and place in the new, complex, multiethnic, multiracial, democratic Ukraine, with all its triumphs, challenges and contradictions. This is an opportunity for healing.

I want to share some of what I have learned that has helped me on this healing path.

If we look at the historic record of Jewish life on Ukrainian territory, we see that Jewish-Ukrainian coexistence was deep, complex and multi-dimensional. Demographically, Ukrainian territory was one of the main centres of Jewish life for more than 400 years. On the eve of the Holocaust, there were more than two-and-a-half million Jews in that area.

There were periods of horrific violence and crippling antisemitism against Jews on Ukrainian territory, as well as periods of ongoing systematic prejudice. These realities must not be overlooked or minimized. But we also see many examples of interconnection between Ukrainian Jews and ethnic Ukrainians. We see many examples of shared music with similar melodies and even bilingual songs; of similar folk stories; and of similar folk remedies and folk healing practices, with Jewish Ukrainian and ethnic Ukrainian folk healers sharing their remedies with each other and tending to both populations.

And there is considerable similarity in those quintessential Jewish activities – food preparation and consumption. This past summer, I made pickles with my Ukrainian-Canadian friend Beverly Dobrinsky, using an old family recipe of hers. The next day, I discovered the exact same recipe, grain of salt per grain of salt, in my own disordered family recipe collection.

Looking at literary translation, one of my passions, we find many examples of the translation of works between Yiddish and Ukrainian and between Ukrainian and Yiddish. In the late 1920s, Ukrainian writer Yuriy Budiak wrote two bird-themed children’s books that have been described as delightful and playful. Shortly thereafter, the books were published in Yiddish translation and enjoyed by Yiddish-speaking Jewish children. These books were recently published by Naydus Press in the United States in a trilingual edition – Ukrainian, Yiddish and English – to raise funds for the Ukrainian war effort.

During the 1930s, both Yiddish and Ukrainian writers experienced repression by the Stalinist Soviet government and experienced difficulty publishing their own writing. In response, they began translating one another’s work and the work of Soviet-sanctioned writers from one another’s cultures. The esteemed Yiddish poet Dovid Hofshteyn translated the work of Taras Shevchenko, known as “the national bard of Ukraine.” The Yiddish writer Leib Kvitko taught Yiddish to the Ukrainian writer Pavlo Tychyna, who went on to translate a number of Yiddish writers into Ukrainian.

As Prof. David Fishman from the Jewish Theological Centre in New York points out, all these similarities and interconnections‚“only happen with close contact.”

Moving into the present, by focusing solely or predominantly on past violence and persecution, we fail to take into account the cataclysmic changes Ukraine has undergone, notably since the breakup of the Soviet Union and the country’s emergence in 1991 as an independent nation with a sizable contemporary Jewish population. David Klion estimated, in Jewish Currents, that the Jewish population of Ukraine at the time of the Russian invasion in February of 2022 was more than 100,000 people.

Since independence, Ukrainians have been redefining what it means to be Ukrainian, moving from an ethnic category of belonging based on ethnic and religious identity to a civic category based on citizenship. This is an important issue for all Ukrainians, but particularly for the many individuals, including Jews, who are not ethnically Ukrainian.

Last April, I had the enormous privilege of hearing a Zoom talk organized by the Vancouver Holocaust Education Centre and given by Dr. Magda Havryshko, a Ukrainian academic. Havryshko spoke of two different national narratives in Ukraine, an ethnocentric narrative focusing on the country as the homeland of the Ukrainian people, and a multiethnic narrative “that priorizes examining Ukraine’s difficult history in relation to Jews.” Havryshko shared information about several inspiring initiatives undertaken in Ukraine in relation to its Jewish population. I will outline three of these initiatives here: during the celebration of Ukrainian independence in 2021, Holocaust history and memory was central; the history of the Holocaust on Ukrainian territory is now taught in all schools beginning at the elementary level; and, lastly, President Volodymir Zelensky and his government have set out a definition of antisemitism, introducing legal punishments for antisemitic acts.

Prof. Amelia Glaser, who studies and teaches comparative literature and translation, has spoken about a desire among contemporary Ukrainian writers to “look very closely at past moments of history and of ethnic violence as Ukrainian tragedies‚” rather than solely as Jewish tragedies. The book-length poem “Babyn Yar in Voices‚” by Marianna Kiyanovska, a non-Jewish Ukrainian, about the 1941 slaughter of Jews in a ravine outside Kyiv, was recently published in English translation by Oksana Maksymshuk. Further, several works by Ukrainian Yiddish writers have been recently translated into Ukrainian, including the fabulous avant-garde Yiddish poetry of Debora Vogel and Sholem Aleichem’s Tevye, which many of you know as Fiddler on the Roof. By the way, Sholem Aleichem lived most of his adult life in Kyiv, a city that he loved.

Without in any way discounting the violence and antisemitism against Jews on Ukrainian territory, I hope I have provided a little forshpayz, an appetizer, about areas of cooperation and interconnection between Ukrainian Jews and ethnic Ukrainians. I have focused on translation and literature, two of my passions, but I encourage you to look for examples of interconnection in the areas of your own interest.

When I think about healing my relationship with Ukraine, it helps me to think about the complexity of my own identity and experience. I am the granddaughter of Jewish immigrants who fled poverty and persecution in different parts of the former Russian Empire, including Ukrainian territory, at the beginning of the 20th century. My maternal grandparents settled in Montreal; my paternal grandparents, in New York. It is telling that I do not know the specific history of the Indigenous nations in the areas in which my grandparents settled but I think I can assume that the lands had been forcibly taken from the Indigenous inhabitants. Two generations later, I continue to live on unceded (that is – stolen) territory, that of the Squamish (Sḵwx̱wú7mesh), Tsleil-Waututh (səlilwətaɬ), Musqueam (xʷməθkʷəy̓əm) and Kwikwetlem (kʷikʷəƛ̓əm) First Nations.

Canadian society is involved in a collective process of teshuvah, of redefining the relationship between us settlers and the Indigenous peoples on this land. Like all settlers, as Canadian Jews, we are challenged to take responsibility for our active involvement or silent complicity in the ongoing Canadian genocidal project against our country’s Indigenous inhabitants. Can we see our commonality with Ukrainians as we both address our brutal oppression of “the other”? Are we, as Canadian Jews, willing to embrace the complexity of our lived experience, to look both at our privilege, especially when it is experienced at the expense of others, as well as at our own painful experience of victimization? Can we hold both at once with integrity?

I finish by sharing the wisdom spoken by an Indigenous man, whose name I unfortunately did not get, at Grandview Park at this past year’s Orange Shirt Day. “When you take a step to heal, you also heal the ancestors. You heal the ones behind and the ones ahead.”

I welcome ongoing dialogue on the issues raised in this talk. Thank you for your kind and open attention.

Helen Mintz’s translation of Vilna My Vilna: Stories by Abraham Karpinowitz (Syracuse University Press, 2016) garnered three literary awards, and her translation of Janusz Korczak: Teacher and Child Advocate by Zalmen Wassertzug is under consideration by the University of Poznan Press. Mintz’s translations have appeared in In Geveb, Jewishfiction.net and Pakn Treger, and her writings about translation in Words without Borders and BC Studies. Her website is helenmintz.net.

My Way Bikery expands

My Way Bikery owners Moshe and Leah Appel. (photo from My Way Bikery)

Vancouver Island’s only kosher bakery started the new secular year with new owners, Moshe and Leah Appel, and a slightly new name. What was formerly known as the Bikery is now My Way Bikery. The Victoria location, at 8-1701 Douglas, inside the Public Market at the Hudson, remains the same, though the selection has expanded to include more than baked goods.

Certified pareve kosher by Kosher Check and supervised by Rabbi Meir Kaplan from Chabad of Vancouver Island, My Way Bikery encourages customers to “challah” at them anytime. The bakery also delivers to customers and businesses all around Victoria, and people throughout Greater Victoria can place orders using SkipTheDishes, DoorDash and Uber Eats. Beyond Victoria, the bakery delivers as far up Island as Parksville and Qualicum Beach every Friday, with a minimum order of $25 placed by 5 p.m. on Wednesday.

“I’m the baker,” Leah Appel told the Independent.

“I’m everything else,” followed Moshe Appel.

photo - My Way Bikery lemon poppyseed muffins
My Way Bikery lemon poppyseed muffins (photo from My Way Bikery)

Originally from Montreal, the couple have known each other since they were 7 years old, but only got together after being in and out of each other’s lives for decades.

“My background is essentially in call centre work – inbound sales, inbound customer service and inbound security, things like that. But I’m extremely active in the Jewish community here in B.C., especially since first moving to Nanaimo,” said Moshe Appel.

“The idea for the business really didn’t come to fruition until I reunited with my childhood friend (and now wife), who is a classically trained baker and someone who has been in market research and management. Coming from Montreal as we both have, we were shocked at the lack of good Jewish food in B.C., and on the Island in particular.”

The Appels, who have always enjoyed cooking traditional Jewish recipes for their friends and family, started selling their goods at local markets a couple of years ago. The realization soon struck that they would need a larger space for their production. Serendipitously, they came across an opportunity last year when their friend Markus Spodzieja, founder of the Bikery, announced his intention to sell the business. The Appels purchased it, merging their original bakery name (My Way Bakery) with the Bikery to, as they say, “keep the nostalgia of Markus’s brand alive while adding our own recipes to the mix.”

According to the Appels, Spodzieja will be moving home to Nova Scotia to care for his grandmother.

The business obtained its first name, the Bikery, in 2017, when Spodzieja sold baked goods out of a 250-pound mobile vending bicycle as part of a pilot project for the City of Victoria’s Mobile Bike Vending Permit. It moved to its present location in 2021.

photo - My Way Bikery challah
My Way Bikery challah (photo from My Way Bikery)

“I met Markus when he first opened the Bikery and I was one of his first customers, but it was purely luck that I asked his advice for starting a business in Nanaimo and he handed us the business in Victoria. Unwilling to miss this G-d-given opportunity, we jumped on the chance,” Moshe Appel recalled.

“We are keeping much of the same menu as Markus did, but expanding it to include soups, salads, more breads and Jewish dishes and, in a few months, plan to expand it to include cholov Yisroel dairy products as well.”

The menu lists dozens of items. There are savoury pastries and shakshuka, halva and combos (including pita and Leah Appel’s hummus). Some of the popular items are the My Way Sandwich, potato salad, kimmel rye, peanut butter cookies and Israeli salad. A current hit is Those Darn Cookies, a sweet made with chocolate chips and almonds.

photo - My Way Bikery tahini cookies
My Way Bikery tahini cookies (photo from My Way Bikery)

Among the new touches are jelly chal-nuts, Leah Appel’s take on a jelly donut; challah dough stuffed with sweet jelly and topped with raw cane sugar; and Oyvegg, a roll with Daiya “cheese,” an egg, garlic aioli, lettuce and tomato.

The Appels are even offering goodies for canines – Dunstan Donuts. “Named after Dunstan, who was a very good boy,” the menu reads, “these certified-kosher pareve dog treats are made with oats and bananas and taste amazing! Dunstan’s Donuts are delicious enough for you, but made just for your four-legged friend!”

Favourites from the Bikery, including numerous varieties of pretzels and bagels, lemon-poppyseed muffins and challah in all shapes, sizes and flavours, are still available.

The Appels say they are in preliminary talks to open a storefront location in Nanaimo.

My Way Bikery is located toward the back of Victoria’s Public Market, which is situated close to City Hall and Centennial Square – a few blocks away from the Empress Hotel and Parliament – in a building that operated for several decades as a Hudson Bay department store. It is open Monday to Thursday, 7 a.m.-11 p.m., Friday, 7 a.m.-3 p.m.; and Sunday, 11 a.m.-6 p.m. Friday hours will be extended in the spring, as the days grow longer.

For more information or to place an order, visit mywaybikery.ca, call 778-430-2453 or email [email protected].

Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC.

Creating functional artworks

An archival photograph of Andrzej Jan Wroblewski explaining the mechanics of one of his kinetic sculptures, a predecessor of Opus 6. (photo from cicavancouver.com)

During the six decades of his professional life, industrial designer Andrzej Jan Wroblewski contributed to almost every area of artistic expression and human consumption. A list of his works includes cutlery for an airline, an excavator, tapestries, computer software, children’s books, kinetic sculptures, an iron, and a portable shower in a suitcase. His retrospective show, Andrzej Jan Wroblewski: Invisible Forces of Nature in Art and Design, opened Jan. 26 at the Centre of International Contemporary Art (CICA) in Vancouver.

Wroblewski graduated from the Academy of Fine Arts in Warsaw, Poland, in 1958. A year before, as a student, he participated in his first major sculpture competition – for the Auschwitz-Birkenau Memorial. The committee received 426 entries from many countries. Wroblewski and his friend, architecture student Andrzej Latos, designed a way for a visitor to walk through the camp’s horrors, to understand them on a visceral level. Their design used the existing landscape, while the authors acted as composers of the visitors’ experience.

“Our submission was one of only seven selected for the short list,” Wroblewski said in an interview with the Independent. “Before I submitted, I didn’t even tell my sculpture professor. I thought he might have submitted his own concept and I didn’t want him to think I was competing with him, especially if I didn’t win. I was right. He did submit his own proposal and he was one of the seven shortlisted as well.”

After that, there was no more hiding. “But my professor was a wonderful man,” Wroblewski recalled. “He told me that my presentation was so good, I should use it as my diploma project. He also offered me the position of his assistant after my graduation.”

Wroblewski started teaching sculpture, but he doubted the artistic medium would be his future. “After my project didn’t win the Auschwitz competition, someone tried to comfort me,” he said. “They said I could use the idea for some other project, and it made me angry. Re-using that idea felt wrong. The whole concept was created for a special place and purpose; it didn’t belong elsewhere. And that led me to thinking that maybe sculpture wasn’t what I wanted to do. Artists rarely decide what happens to their creations; bureaucrats decide. But if I switched to industrial design, I would have many more chances to give my creations to people: industrial designers create with their users in mind.”

He switched to industrial design and became one of the pioneers in the field in Poland. He submitted proposals for several international competitions and worked on many objects on contract with production companies. An excavator, a scooter, and a set of thin steel cutlery for a Polish airline all originated from that period of his life. He became the first dean of the faculty of industrial design of his alma mater.

“Industrial design changes our behaviour,” he said. “If I design a cup and it goes into production, it could change how people drink. Good industrial design is supposed to make our lives easier.”

Wroblewski was one of the first industrial designers in Poland to use a computer, and even developed special software to help other industrial designers. By 1987, he was a rector of the Academy of Fine Arts in Warsaw. Cracks in the Iron Curtain were already emerging, and the academy started cooperating with one of the best schools of industrial design in the United States. In 1988, Wroblewski received an invitation to teach at the University of Illinois.

“I taught there for 13 years, before I retired,” he said. “After retirement, in 2000, my wife and I moved to Vancouver. Our daughter was already here, working at UBC. I taught at Emily Carr, but for one semester only. I still had too many ideas, too many projects in my head, and I wanted time. Retirement gave me that time.”

Some of his ideas are on display at the CICA gallery. All of these installations employ various forces of nature, which lent the show its name. “In the past,” Wroblewski said, “the division in the arts was much more rigid. You either did sculpture or you painted or you drew. Now, the dividing lines are dissolving. The artist uses what he needs to express himself. One installation might involve several artistic forms in various combinations.”

One of the pieces is an interactive kinetic sculpture called Opus 6. It explores kinetic energy and gravity. There is a moving part with a tablet and a stationary part with a suspended pen. If you put a piece of paper on the tablet and give it a nudge, it begins swinging, and the pen produces a unique abstract drawing on the paper underneath.

photo - A doodle created by Andrzej Jan Wroblewski’s Opus 6
A doodle created by Andrzej Jan Wroblewski’s Opus 6. (photo from Andrzej Jan Wroblewski)

For Wroblewski, Opus 6 was a reconstruction. His original installation was called Opus 5 and it was bought by a museum in Poland. “I decided it was much cheaper to build it from scratch here, in Vancouver, than to transport the original from Poland and back,” he said.

Another installation explores gravity and viscosity and concentrates on water. “I studied music before the art academy [and] I used my own music for the water installation,” the designer shared. “I also built a special maze of Plexiglass to be able to see how a drop of water flows, and then I recorded it all in a light projector and created a video. This installation is a tribute to water, one of the most powerful forces of nature.”

In a separate corner, made dim by the enclosed walls, Wroblewski situated a series of light sculptures. His chandeliers hang from the ceiling or stand on the floor, their radiance interweaving. The shapes and sizes are all different, but the material used is the same: paper-thin strips of light-coloured wooden veneer.

Wroblewski’s desire to explore new materials and new approaches for his work always drove him towards experimentation, towards the unknown. “When I came to the States, I was fascinated by computers,” he said. “I used a program called Paintbrush to create some abstract compositions, but, at that time, there were no printers big enough to give me the large size I wanted. I decided that a tapestry would be the best medium to enlarge those digital paintings. I built a special loom and made a tapestry for each of those paintings. Every pixel in the digital paintings corresponds exactly to one knot in the tapestry. It took me about six months to complete each of the large tapestries. It is how I operate. When I have an idea, I find a way to achieve it.”

Demonstrated side by side with the printouts of his digital paintings on standard-sized paper, his couple-metre-wide tapestries look impressive.

One of his most recent projects is a series of 10 children’s picture books. Each book is about a specific animal, with the amusing pictures by Wroblewski and the text by his daughter, University of British Columbia professor Anna Kindler. “We did it when my great-granddaughter was born, three years ago,” he said.

His latest sculpture dates from about the same period, 2019. “I saw a tree grown through a fence, as if the wires sprouted from inside the tree. It was near UBC. I cut it down and installed it in a wooden frame. It demonstrates how nature could absorb civilization.”

In 2018, for his lifetime contributions to the field of industrial design in Poland, Wroblewski was awarded the Officer’s Cross of the Order of Merit of the Republic of Poland. He was also named one of the three most influential Polish designers of the 20th century.

The retrospective runs until March 3. For more information, visit cicavancouver.com.

Olga Livshin is a Vancouver freelance writer. She can be reached at [email protected].

Dutch survivor shares his story

Vancouver Mayor Ken Sim (third from right) lit memorial candles with Holocaust survivors (from left) Rita Akselrod, Amalia Boe-Fishman, Marie Doduck, Claude Romney, Peter Suedfeld and Ella Levitt. Behind are Nina Krieger of the Vancouver Holocaust Education Centre and Cantor Shani Cohen of Temple Sholom. (photo from VHEC)

Until 1943, Amsterdam’s Hollandsche Schouwburg theatre was used by the Nazis as a deportation centre for Dutch Jews. The youngest children were placed in a Jewish orphanage across the street. A tram would come at 10-minute intervals, providing a brief window of time during which the Nazi guards outside the theatre would lose sight of the orphanage.

The Dutch underground, in cahoots with the nurses at the orphanage, would smuggle babies and toddlers out of the orphanage during this fleeting moment. A member of the resistance would ride by on a bicycle pulling a garbage can and a nurse would pass a child through a ground-floor window into the receptacle and replace the lid.

One of those children was Peter Voormeij, who shared his Holocaust survival experience with a standing-room audience at the Bayit in Richmond, Jan. 29, marking International Holocaust Remembrance Day.

“My mother’s family were Orthodox Jewish and my father’s Roman Catholic,” he said at the event. Both families were against the union, partly due to the religious differences but perceived differences in social status were also a factor. “In any case, they got married and I was a result of their union.”

Soon after Peter was born, in late 1940, his father was arrested by the Nazis, suspected of being a spy, and was incarcerated at a Gestapo facility in Berlin.

Peter’s mother’s extended family fled into hiding, but his mother mistakenly believed that her marriage to a Catholic man, even an accused spy, provided her some security from deportations.

“She refused to wear the yellow star as was demanded of the Jews,” Voormeij recalled. “But a girlfriend of hers told the local police that she was a Jew, they confronted her and insisted that she should wear the yellow star. She did and, as a result, I clearly remember that we were not allowed in the park playground, which I was so looking forward to. No Jews allowed.”

He was only 2-and-a-half when he was separated from his mother. She was taken to Westerbork, the Nazi transit camp in the Netherlands, and transported by cattle car to Sobibor. “I often think of her alone, without her little boy, to have her beautiful blond hair cut and forced into a shower with many other women,” said Voormeij. “But no shower – gas.”

At the end of the war, Voormeij’s father returned to the Netherlands. Through his connections in the underground, he located his son, who had survived in hiding – and who, not yet 5, didn’t know he was a Jew.

Peter was raised for a few years by his beloved paternal grandmother. “There, I grew up in a Catholic household, went to a school attached to the church,” he said. “My memories of the time are reasonably good, albeit one time I was sexually molested by a [Catholic] brother – what else is new?”

When Peter was 12 years old, his grandmother died. He then returned to his father’s home, but now had a stepmother who he detested – and the feeling was mutual. One day, during a row, she yelled at him: “You are a typical Jew!”

“From that moment on, my life changed,” he said. “I realized that I am indeed a Jew. I looked at the church in a different way and I couldn’t understand why the Jews were persecuted and killed.”

However, he understood the implications of his new identity. “I became afraid of being a Jew and kept my mouth shut from then on,” he said. “Nobody will ever know that I’m a Jew.”

He indeed kept his identity largely secret. He excelled in school and received a scholarship to art school in Adelaide, Australia – four years with all expenses covered. He became a noted painter and art teacher, completing a master’s degree at what would become Concordia University, in Montreal, and later moving to New York City and back to the Netherlands. A turning point came in the early 1980s, during a conversation with a Dutch gallery owner who was to exhibit some of Voormeij’s work.

“She told me she despised the Jews,” he recalled. “At that point, something broke in me and I told her I was a Jew and left the gallery for good.”

He contacted his uncle, a brother of his mother who had survived by escaping to Switzerland. “My uncle introduced me to what it was like to be a Jew,” he said. “He gave me my first kippah and taught me some Jewish prayers. He also took me on my very first visit to a synagogue.”

At times, when he was alone with his uncle, he would ask about his mother. “I was dying to know more about her,” he said. “He was the only one that could remember. There was nobody else I could ask. Each time I brought her up, he would cry and I would cry with him while holding his hand.”

Eventually, Voormeij and his wife moved to British Columbia and he met a member of the Child Survivors Group that operates out of the Vancouver Holocaust Education Centre (VHEC). He joined and found a place among fellow child survivors.

The Jan. 29 event was the fourth annual commemoration of International Holocaust Remembrance Day in Richmond. It was co-sponsored by the Kehila Society of Richmond, the VHEC and the Jewish Federation of Greater Vancouver.

Rabbi Levi Varnai emceed the ceremony and spoke as a child of a survivor, noting that his grandfather was murdered when he was younger than Varnai is now. Cantor Yaakov Orzech recited the memorial prayer El Moleh Rachamim.

Parm Bains, member of Parliament for Steveston-Richmond East, brought a message from Prime Minister Justin Trudeau and the federal government. Kelly Greene, member of the B.C. Legislature for Richmond Steveston, brought greetings from Premier David Eby and the provincial government. Members of the Legislative Assembly, Henry Yao and Teresa Wat, were also in attendance. Richmond Mayor Malcolm Brodie spoke and four councilors – Bill McNulty, Chak Au, Andy Hobbs and Laura Gillanders – also attended.

Pascale Higham-Leisen, VHEC program coordinator, introduced Voormeij. Bayit president Keith Liedtke introduced the mayor, who noted that the day of the commemoration – Jan. 29, two days after the official International Holocaust Remembrance Day – was also the sixth anniversary of the mass shooting at a Quebec City mosque, in which six worshippers were murdered.

A smaller, invitation-only ceremony was held Jan. 27 at Vancouver City Hall. Vancouver Mayor Ken Sim lit memorial candles with six Holocaust survivors: Rita Akselrod, Amalia Boe-Fishman, Marie Doduck, Ella Levitt, Claude Romney and Peter Suedfeld. He also expressed condolences for a terror attack that happened earlier in the day at a Jerusalem synagogue, where seven people were killed. Bridges and buildings around the province were illuminated in yellow that evening to mark the memorial day.

Nina Krieger, executive director of the VHEC, which partnered with the Centre for Israel and Jewish Affairs and the Jewish Federation of Greater Vancouver to organize the civic event, thanked the assembled city councilors for recently adopting the International Holocaust Remembrance Alliance Working Definition of Antisemitism. Cantor Shani Cohen of Temple Sholom recited El Moleh Rachamim.

Survivor receives ovation

Lillian Boraks-Nemetz speaks at Government House on Jan. 19. (photo from ltgov.bc.ca)

On Jan. 19, Lillian Boraks-Nemetz received a standing ovation for her speech at an event hosted by the lieutenant governor of British Columbia, Janet Austin, at Government House in Victoria.

In a mere 12 minutes, Boraks-Nemetz took the audience through the horrors she suffered during the Holocaust: the rise of anti-Jewish laws, the killing of her younger sister, the escape from the Warsaw Ghetto, the separation of family and the loss of identity – each with its own devastating consequences. She also spoke about the trauma that accompanied her after moving to Canada.

She began by quoting the words of Janusz Korczak, the Polish doctor, educator and head of an orphanage in Warsaw, who was killed with his charges at Treblinka in 1942. He wrote, “the well-being of a country is as good as the well-being of its children.”

To that quote, Boraks-Nemetz added, “When you look around, it seems that the world itself is not in good standing on this issue. I know this to be true as a childhood witness of the Holocaust and as an adult witnessing the present lives of strife for many children in various countries: fighting wars, poverty and hunger.

“My own childhood ended the day Nazi Germany invaded Poland and World War II began. Our happy lives ended and I became an adult at the age of 6. All Jewish children were automatically sentenced to death by Hitler and the Third Reich, and I was one of them. A million and a half Jewish children were murdered in the Holocaust – among them almost all my cousins and my sweet little sister.”

Boraks-Nemetz described her experiences as both a First and Second Generation survivor. She spoke of bearing not only her legacy, but the legacies of her parents, who survived the Holocaust but were not the same parents as before, mourning the loss of their young child and other tragedies. She discussed the interval following the war to the time the barbarity of what occurred began to register.

“The hidden child gnawed at my soul wanting to get out. I chose to live for many years like a good Canadian housewife and mother, but when I reached the age of 40, all hell broke loose. I fell apart and there was no help,” Boraks-Nemetz said.

“Trauma,” she added, “leaves behind a deep wound that, when unhealed, will eventually begin to start creating an emotional pain which won’t let you cope with an ordinary life. [It’s] a pain that few understand.”

The ensuing breakup of her family, she recounted, took many years to repair. At a certain point, she was able to put the pieces back together and begin to understand the root of her pain through telling her story to students and adult groups, and through writing novels and poetry. Boraks-Nemetz is the author of several books, including The Old Brown Suitcase, Mouth of Truth and, most recently, Out of the Dark, a collection of poetry.

“I wanted to understand how the past shaped my present and, above all, I wanted to mend my relationships with my children of whom I am so proud – my Second Generation children who also bore the brunt of my pain and whose forgiveness and understanding mean more to me than life,” she concluded.

The moment Boraks-Nemetz finished speaking, the crowd rose to its feet.

Titled Reconciliation and Holocaust Remembrance: Conversations on Intergenerational Trauma and Healing in Jewish and Indigenous Communities, the evening included short presentations by Nina Krieger, executive director of the Vancouver Holocaust Education Centre, and Chief Robert Joseph, ambassador for Reconciliation Canada and a former member of the National Assembly of First Nations Elders Council.

Afterwards, Austin led a dialogue between panelists Marsha Lederman, arts correspondent for the Globe and Mail and author of Kiss the Red Stairs: The Holocaust Once Removed, and Carey Newman, a multi-disciplinary Indigenous artist, master carver, filmmaker and author. Their discussion explored experiences of healing across communities that have suffered intergenerational trauma from the Holocaust, residential schools and racism.

“I am grateful for the courage of these survivors and their children for the gift of their stories and sharing such intensely personal experiences so generously. In the pursuit of truth, we must deepen understanding and seek to connect in our hearts, to heal together,” said Austin.

“It is always my honour to sit with Holocaust and residential school survivors, as well as distinguished advocates for hope, help, healing and reconciliation. Acknowledging and addressing trauma is the key to better health and recovery. A good friend of mine once said to me: ‘We must always work together in dialogue and never compare trauma,’” said Joseph.

The Government House event was held in partnership with the Jewish Federation of Greater Vancouver, and the Jewish Federation of Victoria and Vancouver Island.

“With discrimination and racism on the rise here in B.C. and around the world, it is now more important than ever that the experiences and lessons learned from the Holocaust, residential schools and other forms of discrimination and racism remain present in the public mind so that history does not repeat itself,” said Ezra Shanken, chief executive officer of Vancouver’s Jewish Federation. “Only by learning from the past can we prevent such hatred and atrocities in the future.”

Sam Margolis has written for the Globe and Mail, the National Post, UPI and MSNBC.

JDC’s Ukraine efforts

Marina Sonkina shares her experiences as a volunteer with the JDC in Poland last year, helping Ukrainian refugees. (photo by Masumi Kikuchi)

This year’s annual Raoul Wallenberg Day in Vancouver honoured the American Jewish Joint Distribution Committee (JDC) for “its courageous support for Ukrainian refugees.”

“In addition to vast internal displacement, from a population of 41 million Ukrainians, eight million (mostly women and children, and some seniors) have fled to Europe and other parts of the world,” said Alan Le Fevre in his opening remarks.

Le Fevre is on the board of directors of the Wallenberg-Sugihara Civil Courage Society, which hosts the Wallenberg Day commemorations. This year, the event was presented in partnership with Congregation Beth Israel, and it took place at the synagogue on Jan. 22.

The JDC’s work helping Ukrainian refugees “continues its illustrious history,” said Le Fevre, noting that, “since its founding in 1914, the JDC has provided support for refugees whenever and wherever needed, propelled by Jewish values and a commitment to mutual responsibility.”

The City of Vancouver’s proclamation of this year’s Wallenberg Day was read by Deputy Mayor Sarah Kirby-Yung, attending on behalf of Vancouver Mayor Ken Sim. She was joined by Councilor Mike Klassen.

Kirby-Yung had helped celebrate the start of the Lunar New Year that morning, and still had on the red jacket she had worn for that event because the Asian community “has suffered much in the past few years, [with] anti-Asian hate and, sometimes, that plight has been very analogous to what our Jewish community has suffered” and one of the best things about the city, and what she sees in the work of the JDC, is “communities and cultures, and people of different faiths and backgrounds, who come together to stand against injustice and to support each other.”

photo - Vancouver Deputy Mayor Sarah Kirby-Yung reads the city’s proclamation of this year’s Wallenberg Day, the framed copy of which is being held by Councilor Mike Klassen
Vancouver Deputy Mayor Sarah Kirby-Yung reads the city’s proclamation of this year’s Wallenberg Day, the framed copy of which is being held by Councilor Mike Klassen. (photo by Masumi Kikuchi)

WSCCS board member George Bluman introduced the afternoon’s guest speaker, Dr. Marina Sonkina, a local educator and writer. “Soon after Russia attacked Ukraine, Marina applied to volunteer with the Jewish Joint Distribution Committee, as someone who speaks Russian, Ukrainian and other languages and as someone who has been a refugee herself,” he said. “Almost immediately, she was accepted and flew to Poland at the end of March.

“After arriving in Warsaw, about five hours later, Marina was at the Polish-Ukrainian border, where she served in a camp as a frontline responder, offering fleeing refugees medical and psychological support.”

Sonkina, who has relatives in Russia and Ukraine, said most of her family is out of Russia at this point.

“If we are talking about why didn’t Russians resist,” she said, “I think those more than one million people who left Russia when the draft, conscription, was announced, that is the only accessible form of not revolt, but saying no to Putin. Otherwise, it is pretty much a fascist state.”

While Putin is the person who launched the war, she wondered about others’ culpability: all those who overlooked Putin’s actions over the 22 years of his being power, which has seen him poison his opponents and annex Crimea, among other things. What was the West’s role, she asked, as they worked with Putin as a business partner first, putting his authoritarianism second?

In Warsaw, Sonkina was one of the people who met Holocaust survivors being extracted from Ukraine, to be housed in Germany. The next day, she worked in a refugee camp, where there were already more than two million refugees. (For more on Sonkina’s experience in Poland, read her account at jewishindependent.ca/helping-ukrainian-refugees.)

JDC helped everybody, said Sonkina. A moral responsibility to repair the world, tikkun olam, is part of JDC’s mandate and she saw this responsibility in action. She remarked on the goodwill of people from around the world, of a range of ages, who were helping in different ways, including taking refugees into their homes. The strength and independence of the refugees also left an impression on Sonkina – they didn’t want to take handouts, she said, and they wanted to know whether they could get jobs in the country that harboured them.

“One of the things that I quickly realized – a part of persuading them to go to this country or that was just the human contact that was so important,” she said. The refugees she met had experienced such trauma, and her acknowledgement of what they had gone through allowed some of them to cry. “It was sometimes hard,” Sonkina admitted, visibly emotional. “But there were also funny stories,” she added, sharing a couple of those stories before WSCCS board member Gene Homel took the podium.

An historian teaching about Europe in the 20th century for many years, Homel had been in Ukraine eight or nine years ago, and he echoed what Sonkina had said about Ukrainians’ “intense loyalty” – “the attachment to the land, culture and language” – but, he said, “I want to make the point that, in Ukraine today, the focus of loyalty is a civic one, it’s on the national state rather than ethnicity, it’s a pluralistic and multiethnic society that’s being created, forged largely as a result of Russia’s criminal attack on Ukraine.”

Homel provided a brief overview of the JDC’s work from its founding in 1914 to its current work with Ukrainian Jews and non-Jews, and he introduced businessman and philanthropist Gary Segal, who became familiar with JDC’s work in 2007, on a Jewish Federation of Greater Vancouver trip to Ethiopia, led by JDC professionals. He’s been a board member since 2012.

“I marvel at the compassion, intelligence, resourcefulness and resolve with which the dedicated staff and volunteers carry on their sacred work,” said Segal, noting that JDC helps communities of all backgrounds and faiths, and doesn’t just respond to acute situations, but also to endemic poverty, food insecurity and the plight of refugees, as well as antisemitism.

“Since 1914, we’ve rescued more than one million Jews in danger, from places like Ethiopia, Yemen, Bosnia and Herzegovina, and Ukraine,” said Segal, who spoke about various JDC initiatives, including its medical programs in countries like Ethiopia.

photo - Gary Segal, a board member of the American Jewish Joint Distribution Committee, speaks about JDC’s history and his involvement with the organization
Gary Segal, a board member of the American Jewish Joint Distribution Committee, speaks about JDC’s history and his involvement with the organization. (photo by Masumi Kikuchi)

It was on that 2007 trip that Segal met Dr. Rick Hodes, JDC’s medical director in Ethiopia, whose care for kids with severe spinal deformities (with Ghanaian spine surgeon Dr. Oheneba Boachie-Adjei) inspired Segal to get involved, too. He brought a young Ethiopian to Vancouver for back surgery and established in Vancouver the organization Bring Back Hope, which has raised some $3 million to support spine surgeries, preventative screening, and more. (See jewishindependent.ca/oldsite/archives/jan11/archives11jan14-02.html and several articles on jewishindependent.ca.)

Returning to JDC’s work in Ukraine since the war began, Segal noted that, to date, the organization “has cared for 35,000 vulnerable and elderly poor; it evacuated 13,000 Jews from Ukraine; provided over 40,000 refugees with food, medicine, trauma support; received over 19,000 incoming calls at the emergency centre; and provided over 1.3 million pounds of humanitarian assistance.”

Segal then brought his talk around to Raoul Wallenberg, Sweden’s special envoy to Hungary in 1944, who saved tens of thousands of Jews from deportation and death. “The original fund of $100,000 that [Wallenberg] received from the War Refugee Board came from the American Joint Distribution Committee and, when that was finished, he received additional funds from the JDC,” said

Segal, who concluded, “I would say, so much of what JDC does is giving hope. Hope is a powerful word, an essential element in everyone’s life…. Hope can give us the strength and the will to continue in our darkest moments, to aspire and believe that things can and will be better.”

On behalf of the JDC, Segal accepted, with thanks, the Wallenberg-Sugihara Civil Courage Award from Le Fevre.

Other components of the afternoon included a few words from Beth Israel’s Rabbi Jonathan Infeld, a short documentary on Norwegian Fridtjof Nansen, who received the 1922 Nobel Peace Prize for his work on behalf of displaced persons after the First World War, and a compilation of JDC’s work in Ukraine since the Russian invasion.

WSCCS board member Judith Anderson introduced the videos, giving more of Nansen’s background and achievements, including “the repatriation of 450,000 prisoners of war, mostly held in Soviet Russia” and “[in] response to a severe famine in Soviet Russia, Nansen directed relief efforts that saved between seven million and 22 million people from starvation.”

Anderson said, “The Nansen story is directly relevant to Ukraine. The headquarters for Nansen’s mission to Russia was in Ukraine’s Kharkiv, and Nansen donated part of his Nobel Peace Prize money to establish a major agricultural project in Ukraine.”

She thanked the Norwegian Refugee Council and the Nobel Peace Centre for permission to show the videos about Nansen and JDC staff members and directors – Shaun Goldstone, Solly Kaplinski and Alex Weisler – for compiling the material for the Ukraine Crisis video.

The Wallenberg-Sugihara Civil Courage Society is named after Wallenberg for his actions during the Holocaust, and Chiune Sugihara, who, as vice-consul in Lithuania for Japan during the war, issued transit visas that allowed thousands of Jews from Poland and Lithuania to escape. For more information on the society and to see videos of the Jan. 22 event, visit wsccs.ca.