Category: News

Food insecurity at UBC affects Jewish students, too

Food insecurity is a growing problem on the University of British Columbia campus. The Alma Mater Society (AMS) Food Bank saw a 600-visit spike in the past year. Around “40% of undergraduate students and 50% of graduate students said they were worried about running out of food at least once in the past 12 months,” according to the 2022 AMS Academic Experience Survey.

In an open letter to the UBC board of governors, UBC Sprouts highlighted how “[d]espite UBC’s self-proclaimed dedication to reconciliation and equity, they perpetuate food insecurity which disproportionately affects Black, Indigenous, racialized, immigrant, low-income, houseless and/or disabled UBC community members.”

However, Jewish students are also an underrepresented minority group that is subject to this inequity.

Keeping kosher has been one of my greatest personal, physical and spiritual challenges so far in my life. Finding meals on campus that nourish myself and that are within the dietary restrictions of kashrut, all while staying true to my faith and not compromising my values, has been an uphill battle.

As one representing hundreds of Jewish UBC students, I believe there needs to be more access to kosher food on campus.

In Hebrew, the word kosher means “fit” or “acceptable,” according to halakhah, which is Jewish law. Any food grown from the earth is naturally kosher. However, any food that has been processed and prepared by humans must be carefully supervised by an Orthodox rabbi.

You can think of keeping kosher as a form of hygiene. The facility, the kitchen and production line in which a product is manufactured, processed and prepared must be kept very clean – undergoing frequent checks by an Orthodox rabbi – and must avoid cross-contamination with non-kosher food (like pork and shellfish), all with zero signs of any animal infestations (like rats).

In Jewish tradition, mixing milk (representing life) with meat (representing death) is another big no-no. For example, I cannot eat a cheeseburger or order a meal at a café that cross-contaminates dairy utensils with meat utensils. So, even a restaurant that advertises as 100% vegetarian or vegan is not officially kosher until it strictly meets the dietary, hygienic and/or rabbinical supervision requirements above.

Many vendors throughout campus incidentally sell kosher, pre-packaged snacks with a hekhsher, an official certification by an Orthodox organization approving a product as kosher. Although pre-packaged snacks are available, they do not constitute a sufficient meal on their own. There needs to be fresh kosher meals that are healthy, ready-made and affordable.

Since last summer, I have been doggedly persistent at trying to improve vendor availability of kosher food at UBC. I had been in correspondence with UBC Hillel BC, Chabad Jewish Student Centre, UBC Food Services and UBC’s VP Finance and Operations team to arrange a supplier setup and establish “requestor” contact on campus, along with a potential supplier such as the vegan Kosher Experience food truck. But UBC’s bureaucratic system has delayed this process indefinitely.

Kosher food has the potential not only to serve Jewish students, but vegan, vegetarian and Muslim students as well.

While UBC food security initiatives like the UBC Meal Share program, AMS Food Bank, Sprouts, Acadia Food Hub, Agora Café, and the residence meal plan (which has provided some kosher meals since 2020 and kosher meals can be requested in advance, but are only available at designated times for students living in select residences) offer nutritional support for students facing food insecurity, none of them provides kosher-certified meals from a kosher-certified kitchen. For example, the dining halls collaborate with UBC Chabad “to provide support and consultation on kosher food availability at UBC,” but they do not provide kosher-certified meals from a kosher-certified kitchen, according to a statement.

Regarding the plethora of options above tackling food insecurity, one UBC student remarked, “I really like the diversity that the market offers. When I was walking by, you can see a lot of different ethnic foods, a lot of foods that people would enjoy.” Yet, the diversity of food options (such as halal) and the accommodation of dietary needs (such as gluten-free foods) at UBC happens to include everything except kosher-certified meals. Or, namely, it excludes Jewish students.

For many Jewish students applying to university, kosher food is the deciding factor in their enrolment. If other top Canadian universities, such as the University of Toronto or McGill University, offer access to kosher food, then why can’t UBC?

In my personal experience living off campus, there are some days where I wake up late, rush out the door with no meal and, with no access to kosher-certified meals on campus, go hungry throughout the day. I am tired of it.

With UBC’s recent approval of allocating $500,000 toward food security programs and the AMS’s recent launch of their food security initiative, the AMS Food Bank can establish a contract with the leading Orthodox kosher certification organization in British Columbia – Kosher Check – to supervise the preparation of kosher meals (such as falafel and sandwich wraps) in the facilities of the AMS Food Bank.

While establishing and maintaining a kosher kitchen may not be feasible, having access in the Nest to a microwave, refrigerator and a dry goods rack designated only for kosher-certified meals would be the first most practical action to take.

I stand tall and proud to share my identity with others on campus. But, if there is not even any access to kosher-certified meals on campus, it furthers the marginalization of Jewish students like myself.

If the AMS and the UBC are committed to equity, diversity and inclusion, then they must commit to making kosher-certified meals accessible on campus.

Eitan Feiger is a third-year history student at UBC

Editor’s note: The original version of this letter to the editor was published in the Ubyssey.

חודש שלישי ברציפות של הפגנות

(photo by Roni Rachmani)

בוונקובר כמו בעשרות רבות של ערים ברחבי העולם ממשיכים ישראל ויהודים מקומיים להפגין נגד המהפכה המשפטית של ממשלת נתניהו, ובעד שמרית הדמוקרטיה בישראל. ההפגנות בוונקובר נערכות זה החודש השלישי ברציפות עד כה נערכו כבר שנים עשר אירועים, בכיכר רובסון בדאון טאון בסמוך לוונקובר ארט גלרי – בימי ראשון בשתיים עשרה בצהריים. משתתפים בהן בין עשרים לחמישים איש לכל היותר. למארגני האירוע ברור שמטבע הדברים לישראלים וליהודים שגרים כאן אין רצון להשתתף באירועים קהילתיים כאלה או אחרים, או בהפגנות הקשורות בישראל. חשוב להם להראות שגם כאן יש הפגנות תמיכה בדמוקרטיה הישראלית ונגד הצעות החוק של נתניהו ואנשיו להריסתה, גם אם המשתתפים בהן הוא מועט באופן יחסי לערים אחרות בעולם

מארגני ההפגנות בארץ ובעולם כותבים באתר שלהם בפייסבוק: “עכשיו זה הזמן. הזמן השחור. עכשיו זה הרגע לקום ולזעוק: הארץ הזאת בנפשנו היא
מה שקורה בה היום יקבע מי היא תהיה ומי אנו וילדינו נהיה. (דויד גרוסמן)

ישראל נמצאת כעת תחת מתקפה על בסיס קיומה – על הדמוקרטיה שלה. מול המתקפה הזו קמה מחאה חסרת תקדים בישראל, בקרב ישראלים רבים ברחבי העולם. בשבת נצא מהבית – מוונקובר ועד סידני כדי לקחת חלק במאבק לעצירת המהפכה המשטרית, כדי להשמיע את קולנו במלחמה על

הדמוקרטיה. תביאו שלטים ודגלים, תביאו כלים מוזיקליים.
תבואו צבעוניים. אנחנו רוצים לשתף את הקהילות הפלורליסטיות וססגונית תזמינו את החברים שלכם, את המשפחות שלכם, את הילדים שלכם, את ההורים שלכם. תזמינו חברים שאוהבים את ישראל ורוצים לתמוך המאבק שלנו על הדמוקרטיה בארץ. הפיצו ושתפו”

בן הסיסמאות שמופצות בהפגנות בוונקובר ובערים אחרות בעולם כולל בישראל: “שקרן קטן”, “בא לריב”, “מלשכת ראש הממשלה מבקשים להבעיר”, “נתנהיו הסיר את הדמוקרטיה מהקבוצה”, “עשבים שולטים”, “אף אחד לא מדבר על צדק”, “יחריב לוין”, “שמחה ואסון”, “שהמדינה תישרף”, “דיקטטורה בעזרת אשם”, “מושחתים שתו אותנו בקשית”, “צדק עזב את הקבוצה”, “חירות עזב את הקבוצה”, “חירות סוף”, “אנו מחריבים בזאת”, “אתה ואני נהרוס את העולם”, “חיקקה בנוסקר”, “השר לביטחון על הפנים”, “משנכס אדר מרביצים בשמחה”, “ישראל מתפרקת”, “אני ימני דמוקרטי”, “הועדה למינוי שפוטים”, “איך אומרים איראן בעברית”, “אל תקרע לי עם”, “ביי-טק. ההפיכהמרסקת את הכלכלה”, “ביבי איבדת את זה”, “נלחמנו למען המדינה, עכשיו נילחם עליה”, “לא יהיה כלום, כי לא נשאר כלום”, “Jוקה עכשיו”, “אנחנו חרדים!”, “שלוש רשויות: מבצעת, מבצעת, מבצעת”, “אין לכם רשות (שופטת)”, “דמוקרטיה על מלא”, “אנחנו המחנה המשותף (הרוב הדמוקרטי)”, “אחדות עכשיו”, “שלא ידע דמקורטיה”, “נבצרות עכשיו”, “מר קלקלה”, “רפורמה עושים לאט לאט. הפיכה עושים מהר מהר”, “לא לדיקטטורה! נלחמים על הדמוקרטיה”, “חובה להתנגד”

מרבית המשתתפים בהפגנות בוונקובר כו העמיתים בישראל די מיואשים ממה שקורה בארץ, משלטונו המפחיד של בנימין נתניהו, שכל שחשוב לו הוא לשמור על כיסא ראש הממשלה. רבים לא מאמינים שאפשר לחזור אחורה לשלטון אחר – ללא נתניהו. לרבים ברור שכיבוש השטים כתוצאה ממלחמת ששת הימים מצד אחד ריבוי הילודה אצל החרדים ויוצא מדינות ערב, הביאו למצב הנוכחי, שבו הימין, החרדים והקיצוניים עושים כמעט כרצונם. מספר מפגינים שחזרו מישראל סיפרו על מצב הרוח שם שהוא קודר ביותר. לכולם כמעט ברור שהאשם העיקרי במצב הבלתי נסבל הזה שמביא נזק גדול ישראל הוא נתניהו. הוא נמצא בשלטון כבר למעלה מחמש עשרה שנים

Teapacks brings happiness

Israeli music pioneers Teapacks perform at the Queen Elizabeth Theatre May 14 (photo from Teapacks)

“We will bring a lot of Mediterranean happiness, with a lot of Jewish chutzpah,” Israeli singer-songwriter Kobi Oz told the Independent about Teapacks’ upcoming concert here on May 14. The event at Queen Elizabeth Theatre is the culmination of the community’s many Israel @ 75 celebrations.

Teapacks will sing about 30 of their hits, spanning their more than 30 years of composing and performing. Plus, said Oz, there will be many “duets with our fabulous female lead vocalist Shani Yizhari, one Arik Einstein cover, one Moroccan song and our version of Hatikvah.”

Teapacks was established some 35 years ago. Named after the correction fluid Tipp-Ex, Oz has explained the choice to be related to the band’s aim to “erase boundaries between people,” but the English transliteration of the name was changed relatively early on to Teapacks to avoid infringing on the trademark. (The Hebrew remains the same.)

Oz and Gal Peremen (bass) are founding members, and Rami Yosifov (guitar) is basically one, too. The rest of the band is Yizhari (vocals), Motty Joseph (drums), Shahar Yampolsky (accordion and synthesizer) and Adam Mader (violin, mandolin, flute and trumpet).

“We are good friends,” Oz told the Independent. “Playing in a band like ours is like riding a bike – you cannot unlearn it. We are like a mobile circus, very different from each other but something funny and worth dancing is always happening when we start making music together.”

photo - Teapacks members are good friends
Teapacks members are good friends. (photo from Teapacks)

Teapacks is credited by many as having led the way in making Middle Eastern music popular in Israel.

“Teapacks is basically a get-together of three kibbutz members from the northern Negev, with me from Sderot, a small town populated with Israelis who made aliyah from Morocco,” Oz explained. “From the start, we tried to make music that would go with each other’s taste – I brought the rai [Algerian folk] music influence and they came with rock and Israeli folk. Mizrahi Oriental music was ‘underground music’ and wasn’t played on the radio as often as it should be. Teapacks offered a sound that was suited to ’90s playlists, with refreshing ethnic lines and sound – Teapacks opened the door to [Israeli singer] Sarit Hadad with two smash hit duets.”

Oz said the band “started as a funny electronic pop band. With time, we became more acoustic, with social awareness messages, incorporating an elegance – accordions with oud and rock beats.

“We were pioneers in Israeli hip-hop from 1992, but our 1999 Disco Menayak album was filled with sampled tracks from old Israeli vinyl [recordings],” he said. “Our last three albums are all about blending these styles and creating the right balance between electronic and acoustic instruments, hip-hop and Israeli and North African folklore.”

About performing in the Diaspora for Yom Ha’atzmaut, Oz said, “I believe the Jewish people is one big cultural fabric, in Israel and all over the world. We know that music is a great way to celebrate this deep connection. For us, it’s like singing for our families. A lot of politicians are trying to tear us apart, inside and outside Israel. We believe that our music is the right dance floor for a lot of people longing to be together.”

The concert event at the Queen Elizabeth Theatre on May 14 starts at 6:30 p.m. The program will include the national anthems of Canada and Israel and a prayer for Israel by the Jewish day schools (Vancouver Hebrew Academy, Vancouver Talmud Torah and Richmond Jewish Day School). Local Israeli dance groups will perform, there will be a few speeches, a surprise video and Teapacks. The night’s emcees are honorary co-chairs Jonathan and Heather Berkowitz.

For tickets ($18 plus fees; children under 5 are free), go to jewishvancouver.com/israel75.

Reflecting back 80 years

At the community’s commemoration of Yom Hashoah, child survivor Janos Benisz spoke about his experiences during the Holocaust. (photo by Rhonda Dent)

Over the past year, Janos Benisz has watched the news of Ukrainian parents fleeing to Poland and elsewhere in Europe to find safety for their families. While “overjoyed” for the families finding refuge today, he cannot help but reflect back eight decades to his own family’s catastrophic history in that violence-ravaged region.

Benisz was born in the summer of 1938 in the Hungarian city of Esztergom. He is one of the very few children to survive the Nazi concentration camps and is now one of an even smaller number of survivors alive to share their stories of survival. He spoke April 17 at the annual Yom Hashoah Commemoration presented by the Vancouver Holocaust Education Centre, on the 80th anniversary of the beginning of the Warsaw Ghetto Uprising.

Benisz lost his mother in 1943, when she was 38, after she went to hospital for a routine procedure but was, he said, murdered by a fascist there. His father remarried and his stepmother would prove a saviour for the boy.

The following year, the Nazis began rounding up Hungarian Jews and preparing to transport them to forced labour and death camps.

“Like a plague of locusts, the SS came marching into our city,” he recalled. “As they marched past our house, there was a great fear in our family. My father closed the windows and pulled the curtains down and his fear was passed on to me. The next day, we left our home and on the front of our white stucco home was a yellow Magen David. Within hours, an SS commander came to our house and put stickers on our valuables.”

His father took young Janos and his stepmother to relations who were Catholic. It was the last time he saw his father.

“Life was wonderful for six weeks until one of the neighbours reported us and informed that Jews were in this home,” said Benisz.

An SS officer accompanied by Hungarian Arrow Cross fascists knocked on the door and seized Janos and his stepmother, who were sent to the Strasshof concentration camp, in Austria. They remained there for eight or nine months, until liberated by Soviet forces. Benisz credits his stepmother’s determination for his survival.

“It was like a lioness protecting her cub,” he said. “She would go into the circle where the food was, or the slop was, with the big cup and she would always bring food to me. I would drink it and that sustained me.”

After liberation, Janos, 7, and his now-mother made their way back to Esztergom. The devastation was nearly total.

“I had many, many cousins and they all were massacred,” he said. “My mother’s family … it was like the earth had opened up and killed them all.”

The experiences left Janos’s stepmother mentally broken and Janos was placed in an orphanage.

“The only thing I remember is cod liver oil in the morning and brushing my teeth with about 10 or 15 guys beside me brushing their teeth as well,” he said. “After two-and-a-half years in the orphanage, somebody from the Joint [Distribution Committee] picked me up, took me to the train station. There were 14 or 15 other Jewish orphans there and they told us, ‘You’re going to America – North America.’”

The group first spent six months in France, where “they tried to educate us,” he said, but the young survivors were like “a bunch of wild animals.”

The group arrived in Halifax on Dec. 3, 1948. They were given hot soup and delicious sandwiches, as well as ice cream, of which Benisz said he must have eaten a gallon with his bare hands.

On the train across Canada, orphans disembarked at different cities and Benisz arrived in Winnipeg in the midst of a blizzard.

“My first Canadian Jewish home proved to be a disaster,” he said. “I was bounced around like a basketball between foster homes.… I was never part of the family. I was always an outsider.”

The terrors that followed him from Europe, which led to screaming in the night, did not make him a welcome addition to potential foster homes.

“Who wants to have a stranger’s scream waking [one] up every night?” he asked.

He was put in a reformatory for about six months before a Jewish welfare agency rescued him and found him suitable housing and got him caught up in his education.

At a young age, Benisz got a job as a copy boy at the Winnipeg Free Press. A life in the news business followed, especially covering sports, which he did at newspapers across Western Canada. An editor changed his byline from Janos Benisz to Jack Bennett, which became his professional designation.

Eventually, he arrived to a new job at a Vancouver daily just as the press launched what would become a year-long strike. Jack Diamond, the late Jewish businessman and philanthropist, gave Benisz a job. Years later, after a corporate buyout, Benisz had a $25,000 windfall and he and a partner opened a business in Gastown, “and, over the next 15, 18 years, we made a lot of money.”

He spoke of his gratitude for the community of survivors, especially the Child Survivors Group, based at the Vancouver Holocaust Education Centre. For two decades, he has spoken to school groups and others about his Holocaust experiences.

“I speak on behalf of the six million who have no voice, that includes 1.5 million children who were murdered,” he said.

At the commemorative event, Rabbi Dan Moskovitz of Temple Sholom reflected on the longer, formal name of the day, which is Yom HaZikaron laShoah ve-laG’vurah, Holocaust and Heroism Remembrance Day. He emphasized the resistance and revolt inherent in both the name of the day and the fact that Yom Hashoah is marked annually on the anniversary of the Warsaw Ghetto Uprising.

“Our sacred purpose is so much more important, so much more vital, because the life-memory is fading. We gather here this evening at the twilight of an era. As the Survivors’ Declaration hauntingly observes, the age of the Holocaust survivors is drawing to a close. Before long, no one will be left to say, I was there, I saw, I remember what happened…. It is in this void that the deniers and the distortionists will come, they always do, as they have continually on every night and every day since even before the liberation of the camps, to say that this didn’t happen, that it wasn’t so bad or the relativism of comparing trauma to trauma.”

There is one significant difference between the contemporary generation and the generation of the 1930s, said the rabbi.

“That difference is that we have the experience that they didn’t have. We know it can happen because it did,” he said. “We know the antisemitism, if it is not confronted vigourously, forcefully and immediately defeated, can develop into monstrous dimensions. So, we don’t have the luxury or the privilege to say, let’s wait and see how things will develop, how this turns out.”

The VHEC’s Abby Wener Herlin, granddaughter of survivors Aurelia and David Gold, spoke as a representative of the third generation.

“In our family, in order to build a life and live each day, they could not speak about their experiences,” she recalled of her late grandparents. “In order to protect themselves and us from the atrocities and traumas of their past, they shared very little.

“There is a sense of weight that comes from being the grandchild of Holocaust survivors,” Wener Herlin continued, “to know that I am part of the last generation that will ever hear those stories firsthand. I feel it is my duty and responsibility to carry it forward and it is my duty to remember.”

In a video presentation, former Canadian justice minister Irwin Cotler discussed the 1994 genocide against the Tutsis in Rwanda, as well as the Holocaust, and said that what makes both historical instances so horrific are not just the horrors themselves but that both atrocities were preventable.

“Nobody could say that we did not know. We knew but we did not act,” said Cotler.

He addressed remarks specifically to survivors: “You have endured the worst of inhumanity, but somehow you found the resources of your own humanity, the ability to carry on, to build families and to make an enduring contribution to Canada and to the communities in which you settled.”

Corinne Zimmerman, board president of the VHEC, read from a statement Prime Minister Justin Trudeau released for Yom Hashoah and Moskovitz read a message from B.C. Premier David Eby. Sarah Kirby-Yung, Vancouver city councilor, read a proclamation from Mayor Ken Sim.

Cantor Yaacov Orzech chanted El Moleh Rachamim, the memorial prayer for the martyrs. An extensive musical program, produced by Wendy Bross Stuart and Ron Stuart, featured Bross Stuart on piano, Eric Wilson on cello, with Cantor Shani Cohen, Kat Palmer, Lisa Osipov Milton singing, as well as eight young voices collectively dubbed the Yom Hashoah Singers.

The evening was presented by the VHEC with the Jewish Community Centre of Greater Vancouver and Temple Sholom.

KDHS gala coming soon

King David High School Golden Thread Gala co-chairs Heidi Seidman, left, and Sherri Wise. (photo from KDHS)

Heidi Seidman and Sherri Wise are excited to be back as co-chairs of the gala, which this year takes place May 18, 6:30 p.m., at Congregation Beth Israel. Having a combined three kids at the school, they recognize that Jewish high schools provide a unique environment for students to learn about their Jewish identity, while receiving an amazing education. An emphasis on values such as tikkun olam (repairing the world), social justice, community service, instilling a sense of responsibility and commitment to making a positive impact on the world, are just a few of the amazing things students learn.

This year, the annual Golden Thread Gala fundraiser celebrates 18 years of the school on Willow Street. For 18 years, the halls of KDHS have been filled with immersive Jewish and academic learning. This education is the golden thread that weaves the past and present together, shaping the next generation of students and alumni.

The gala evening includes dinner, entertainment, photo booth, silent auction, wine wall and raffle. For tickets, visit goldenthreadgala.com.

– Courtesy King David High School

Witness to “longest hatred”

The Vancouver Holocaust Education Centre maintains significant holdings of Nazi and antisemitic propaganda that bears witness to centuries of anti-Jewish hatred. Acquired through the generosity of local historians and collectors – Peter N. Moogk, professor emeritus, history, University of British Columbia; Kit Krieger, Joseph Tan, Harrison and Hilary Brown, and others – the propaganda in the VHEC collection promoted antisemitic stereotypes, including Nazi ideology, in Europe and North America from 1770 to the postwar period. Although the content is offensive, these primary sources serve as an important historical record of the “longest hatred.”

The study of propaganda is critical to Holocaust scholarship. Historic antisemitica reveals a cultural tradition in Europe that the Nazis were able to exploit in pursuit of their “Final Solution.” The stereotypes found in Nazi propaganda were hardly new; Nazi propaganda was built upon the same antisemitic rhetoric and tropes that had been repeated over centuries and across countries and continents. Viewed in this context, propaganda provides insight as to why the Nazis’ message met with little resistance from an audience familiar with the language and imagery of anti-Jewish hatred.

The study of propaganda is also important to our understanding of the use of a state’s authority to control targeted segments of its population. This dynamic is explored in the VHEC’s new exhibition, Age of Influence: Youth & Nazi Propaganda. Drawing upon diverse primary sources, Age of Influence examines the Nazis’ efforts to manipulate the experiences, attitudes and aspirations of German children and teens.

photo - Photograph of a girl wearing the uniform of the League of German Girls, circa 1940. Donated by Peter N. Moogk
Photograph of a girl wearing the uniform of the League of German Girls, circa 1940. Donated by Peter N. Moogk. (photo from VHEC)

Many of the materials featured in this exhibition will be new to visitors, such as family photographs, Nazi youth magazines and anti-Roma youth fiction. Other artifacts will be instantly recognizable, like the infamous children’s books on display at the VHEC for the first time: The Poisonous Mushroom (Ernst Hiemer, Der Giftpilz, Nuremberg: Stürmerverlag, 1938) and Trust No Fox (Elvira Bauer, Trau keinem Fuchs auf grüner Heid und keinem Jud auf seinem Eid [Trust No Fox on his Green Heath and No Jew on his Oath], Nuremberg: Der Stürmer Verlag, 1936). Age of Influence is designed to encourage active engagement with these artifacts and images. Throughout the exhibition, questions prompt visitors to critically analyze materials on display and identify common techniques used to disseminate both positive and negative propaganda.

The exhibition’s storyline begins in the early 20th century, when youth in Germany started defining themselves as a distinct socio-cultural group, attracting the attention of parties across the political spectrum. Popularized by youth-led groups like the Wandervogel, the German youth movement sought independence from adult authority and embraced communal and back-to-nature ideals. Their activities focused on hiking, survival skills and group pursuits in nature. Against this backdrop, the Nazi party emerged and cast itself as the future-facing “movement of youth.” With its Hitler Youth organization, the Nazi party tapped into the German youth movement and set its sights on this demographic to shape the future of a “racially pure” and physically fit national community.

Age of Influence examines how the Hitler Youth became the regime’s most effective tool to indoctrinate children and teens in Nazi ideology. It offered German youth a powerful group identity and appealed to adolescent yearnings such as the desire to belong, the quest for action and adventure, a sense of purpose and independence from parents. With separate organizations for boys and girls, Hitler Youth glorified gender roles. Boys were prepared for military and leadership responsibilities while girls were groomed to become wives, mothers and caregivers for the nation.

image - June 1934 issue of Der Aufbruch, a Hitler Youth magazine. Donated by Joseph Tan
June 1934 issue of Der Aufbruch, a Hitler Youth magazine. Donated by Joseph Tan. (image from VHEC)

An array of Nazi youth magazines from 1934 to 1943 are featured in Age of Influence, as well as family photographs, collectible cigarette cards, video clips and Hitler Youth paraphernalia. Visitors can browse the pages of Nazi youth magazines to discover for themselves the eye-catching fonts, unique graphics and captivating images, which were carefully designed to attract young audiences. At its height, the Nazi youth press published 57 different magazine titles for children.

While participation in Hitler Youth was compulsory for most children, Jewish youths were banned from membership. Their experience is given voice in the exhibition by local survivors. In video testimony clips, Serge Vanry, Jannushka Jakoubovitch and Judith Eisinger describe their feelings of fear, shame and rejection as Jewish children confronted with pervasive antisemitic propaganda and excluded from the activities of their non-Jewish peers.

Perhaps the best-known propaganda tactic used by the Nazis was the creation of common enemies. Antisemitism and racism were key educational goals in the Nazi German school system, where students were taught that the health of the German nation was threatened by “inferior” groups like the Jews, Roma and individuals with disabilities. By demonizing and scapegoating these groups, the Nazis created a climate of hostility and indifference toward their treatment. Age of Influence depicts this process with reference to artifacts such as children’s books and instructional posters used in German schools.

Contextualizing Nazi propaganda within a broad historical framework is essential. For this reason, Age of Influence has been mounted in conjunction with In Focus: The Holocaust through the VHEC Collection. In Focus presents a thematic history of the Holocaust, illustrated by artifacts donated to the VHEC by local survivors and collectors. A curated selection of antisemitica in this exhibition conveys the long-held perceptions and representations of Jews through time.

This history is also important as we navigate escalating antisemitism and racism around the globe and in Canada, where reports of antisemitic incidents have reached record levels. The use of digital media has amplified hate, and the ease with which disinformation can be spread on social media platforms perpetuates Holocaust distortion and denial. In this milieu, it is imperative to equip students with the media literacy skills required to critically evaluate information they encounter. Age of Influence will assist educators to promote key curricular objectives such as digital literacy, critical thinking and social responsibility.

For more information on Age of Influence and In Focus, visit vhec.org.

Lise Kirchner has worked with the Vancouver Holocaust Education Centre since 1999 in the development and delivery of its educational programs. She was part of the exhibition team that developed Age of Influence: Youth & Nazi Propaganda, along with Tessa Coutu, Franziska Schurr and Illene Yu. This article was originally published in the VHEC’s Spring 2023 issue of Zachor.

RJDS celebrates 30 years

Founding RJDS society members with their original photo: Cindy Rozen, left, Marvin Lithwick and Marilyn Jordan. (photo by Lianne Cohen Photography)

On March 19, the Richmond Jewish Day School (RJDS) gymnasium became a fancy ballroom as students, alumni, school parents past and present, staff and others reconnected and shared stories of the “small community school with big dreams” as RJDS marks its 30th anniversary. The event was one of a series this spring to celebrate the special year.

According to Cindy Rozen, who helped start RJDS, the impetus to build a Jewish day school in Richmond sprang from a 1989 report by the Jewish Federation of Greater Vancouver, which identified such a need in the southwest metropolitan area. A group of parents in Richmond convened and planned to implement a shared vision that their children should receive both a quality secular and Jewish education, believing it vital to reinforce Jewish values and traditions.

“Starting a day school is fraught with many major challenges, such as finding funding, a location, students, hiring teachers, designing a curriculum, etc.,” Rozen said. “But, with the hard work and determination of the founding board members, the support of the Jewish community in Richmond and Jewish Federation – and, in particular, Ted Zacks and Bernard Pinsky – RJDS opened its doors.”

As Shael Wilder, the first school board president, said in a short movie created by Heirloom Films in 2013 about RJDS’s early days, “We used to joke we were planning to open a Jewish day school with the minor obstacles of having no premises, no prospective students, no teachers, no administrative staff and no money.”

RJDS’s first classes were taught in September 1992 in a single modular building situated in the parking lot of Congregation Beth Tikvah. There were 52 students, and it went from kindergarten through Grade 3. The school’s founders – which included Rozen, Wilder, Joan Cohen, Beverly Imerman, Bev Davis, Marilyn Jordan, Rabbi Martin Cohen, Marilyn Berger, Rozanne Kipnes, Marvin Lithwick and Faye Elias – were dedicated to seeing RJDS continue to grow.

In 1998, the school moved to its current location on No. 5 Road, with more grades added in subsequent years. The modular building was brought to the site as well and, today, renovated and refurbished, it houses the RJDS Early Learning Centre.

Throughout its history, the school has welcomed hundreds of students from diverse backgrounds and experiences, added new programs and services, and transformed in ways that could not have been imagined 30 years ago.

photo - Left to right: principal Sabrina Bhojani, Reesa Pawer and Batsheva Michaeli. Szeplabi, Pawer and Michaeli are part of the 30th birthday planning committee
Left to right: principal Sabrina Bhojani, Reesa Pawer and Batsheva Michaeli. Szeplabi, Pawer and Michaeli are part of the 30th birthday planning committee. (photo by Lianne Cohen Photography)

“Through it all, the school has remained steadfast in our commitment to our core values. We believe that every student has the potential to achieve greatness, and we are dedicated to helping them reach their full potential by providing them with the tools, resources and support they need to succeed, in a caring and collaborative environment,” said RJDS principal Sabrina Bhojani in a speech at the March celebration. “Additionally, our commitment to Jewish values and traditions has remained a constant. Through a strong Jewish education, students can develop a deep and meaningful connection to their personal identity, the Hebrew language and the traditions and customs of their culture.”

Bhojani emphasized, “We believe that a strong and supportive community is essential to the success and well-being of our students, and we work hard to foster this sense of community through our haimish [homey] environment each and every day.”

From weekly Shabbat celebrations to annual school-wide holiday events, Bhojani said RJDS is continually exploring means to bring students, staff and families together in relevant and purposeful ways. “We believe that these connections are not only important for our students’ academic success, but also for their emotional and spiritual well-being. Over the years, this community has cared for one another through good times and bad. We have watched our students grow and thrive, and we have celebrated their achievements and milestones as if they were our own children,” she said.

photo - Alumni students at the cocktail party, left to right: Matan Pawer, Adrian Freedman, Sydney Freedman, Zach Moss, Devin Gorski and Trevin Keil
Alumni students at the cocktail party, left to right: Matan Pawer, Adrian Freedman, Sydney Freedman, Zach Moss, Devin Gorski and Trevin Keil. (photo by Lianne Cohen Photography)

Looking ahead, Bhojani said the school is excited to keep building on the strong foundation it has established over the past 30 years. “We are committed to staying at the forefront of educational innovation, to providing our students with the tools and skills they need to succeed in a rapidly changing world, and to fostering a strong sense of community and connection to Jewish values and identity,” she said.

“Although those first students did not have a proper building, gym or even computers, they all continued on to higher education,” noted Rozen. “Today, they are contributing to communities, both here in Canada and around the world – in the U.S., Israel, Europe and even India. We are so proud that, 30 years later, RJDS continues to enrich the lives of so many children who are our future.”

Reesa Pawer served as co-chair for the RJDS 30th birthday planning committee, with Batsheva Michaeli, Lisa Altow and Rinata Yaffe as committee members.

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

Giving back to others

Courtney Cohen delivers donations to Jewish Family Services as part of this year’s Rose’s Angels. (photo from Rose’s Angels)

Since 2012, Rose’s Angels has donated more than 7,000 care packages to date in honour of Rose Lewin and Babs Cohen, Courtney Cohen’s grandmothers.

Rose’s Angels falls under the umbrella of the Kehila Society of Richmond, where co-founders Courtney Cohen and Lynne Fader, co-executive director of the Kehila Society, established the passion project together.

A Holocaust survivor, Rose Lewin met the love her life, Joseph Lewin, in Vancouver, where they started a family. She raised her children and grandchildren with love and support, instilling the importance of giving back to those in need.

“Every Sunday, dinner was hosted at my grandmother’s home and it was an open door policy for bringing whoever we wanted…. There was never a shortage of home-cooked food to be had and love to be shared,” said Cohen.

With the support of donors and community members, Rose’s Angels was able to donate to 13 not-for-profit agencies this year. Some of the recipient agencies were Turning Point Recovery, Heart of Richmond AIDS Society, Mamas for Mamas, Pathways Clubhouse, Richmond Family Place, Jewish Family Services and Chimo Community Services.

With inflation, agencies are seeing more and more families needing support for basic items. Every year, the agencies are asked what their clients would like to receive and, this year, the consensus for what was most-needed included personal hygiene items, baby formula, and gift cards to grocery stores or pharmacies – gift cards allow Rose’s Angels recipients the freedom to purchase what they need on their own.

Organization of this year’s event began in January, with donation letters sent out to partner agencies, family friends and community members. In February, monetary and physical donations were collected, Richmond Jewish Day School hosted a hygiene collection drive and grocery gift cards were purchased. Last month, all the donations were delivered with the help of volunteers.

“Giving back can set a positive example for others in the community, particularly children and youth. It can inspire others to get involved and make a difference in their own way. Having given birth to a daughter this past year, it has made me more aware of why community events like ours are so important to continue,” said Cohen. “Donating to those in need can make a significant difference in someone’s life. It can provide hope, support and a sense of community for those who may be struggling.”

Rose’s Angels hopes to bring back its in-person packaging event in 2024. To learn more or donate to Rose’s Angels, email rosesangelsevent@gmail.com or call the Kehila Society at 604-241-9270.

– Courtesy Rose’s Angels

Positives of being older

While some seniors see growing old as a negative, it really is an adventure, said clinical psychologist Miguel Mendez, a facilitator for the Jewish Seniors Alliance of Greater Vancouver’s Peer Support Services program.

Mendez was the featured speaker at the March 28 JSA-Snider Foundation Empowerment Series lecture, which took place over Zoom. His theme? The “Positive Adventures of Being an Older Adult.”

The program was cosponsored by JSA, Jewish Family Services and the Peretz Centre for Secular Jewish Culture. It was opened by Gyda Chud, coordinator of the JSA’s program committee, and concluded with a Q&A facilitated by Tamar Stein, coordinator of the seniors group at JFS.

Mendez shared how he was close to his grandmother and how well she had organized the last 10 years of her life: she volunteered at a stationery shop, loved to dance with her grandchildren and to travel and visit family; she was passionate about talking with people.

How should we feel about growing older? he asked. Should we be afraid, uncertain, reluctant or should we interpret the changes in a positive way? To get to the answers of these questions, he asked another: What is the difference between an emotion and a feeling? The difference is in the interpretation, he said.

The cultural value placed on beauty and youth contrasts with the wisdom and guidance that comes with aging, Mendez argued. All of us will die eventually and ageism ignores this fact, he said. In his view, we need to regard aging as a gift and an opportunity to age with vitality. Seniors definitely experience loss of energy and of physical abilities, he admitted, but they can maintain vitality with friends and family.

Purpose is the most important part of aging (and life overall), said Mendez. If we lose purpose, we can lose our sense of well-being. Currently, there is an epidemic of loneliness among seniors that can lead to physical and cognitive decline. To try and avoid this decline, Mendez suggested “the three Gs”: grow friendships, good relationships and get along well. We should continue making new friends and developing worthwhile relationships, he said. We need to laugh, have fun and enjoy life – take risks. These efforts will give purpose to life, he said, and attitude follows purpose in making life enjoyable.

In the Q&A, Grace Hann, JSA senior peer support services trainer and supervisor, asked about combating ageism. Mendez said that ageism is learned behaviour and that we should listen to our own values and not societal ones.

Tammi Belfer, JSA board president, asked about strategies to keep a person engaged and participating. While Mendez suggested that people should make an effort to participate in activities, because it is, generally, good for them, people should also make sure to give themselves breaks from taking part, ie. take some days off.

Larry Shapiro, an immediate past president of JSA, stressed that there should be purpose in people’s activities and that people shouldn’t do things just to keep busy. We need to feel fulfilment, he said.

Stein wrapped up the event, thanking the speaker and the 60 participants. She noted that the talk had been recorded and would be on JSA’s website in May.

Shanie Levin is a Jewish Seniors Alliance Life Governor. She is also on the editorial committee of Senior Line magazine.

Decline of Polish Jewry

Dr. Kamil Kijek of the University of Wrocław, in Poland. (photo from University of British Columbia)

For Polish Jews who survived the Holocaust, the question of where to begin life anew after the cataclysm was not as clear as it might seem in hindsight.

Looking back at the successive tragedies of postwar life for Jews in Poland, it might seem obvious that the blood-soaked homeland held little hope for the future. The choices for survivors limited their options, though, and the faith that, surely, the worst had passed played a role in the decision by tens of thousands to try rebuilding their families on the soil of their ancestors.

The disastrous history of Jews in postwar Poland was the subject of a special presentation at the University of British Columbia by Dr. Kamil Kijek, an assistant professor in the Jewish studies department at the University of Wrocław, in Poland. Speaking virtually from Poland to students in-class and to a wider audience online, Kijek addressed the decision faced by Polish Jewish communities to stay in or leave post-Holocaust Poland. He was speaking to a class led by Dr. Ania Switzer, a sessional lecturer at UBC, who was born in communist Poland and who is a translator and historian specializing in Jewish studies and Holocaust education.

“Most of Poland did not become the desert of Jewish life right away,” said Kijek. “It happened over time.”

About 50,000 Jews survived the Holocaust in Polish territory. In early 1946, about 136,000 Polish Jews returned from the Soviet Union, where they had survived the war, and a few thousand others found their way back from other parts of Europe. By July 1946, there were about 200,000 Jews in Poland, compared with about 3.3 million in 1938.

The vast majority of Jews who remained in or returned to Poland after the war did not take up life in the places they had been born. The borders of the country had shifted enormously, with the Soviets taking large swaths of what had been eastern Poland and Poland being compensated with formerly German lands in the west. Jews, along with other displaced Poles, were encouraged to take up residency in these newly acquired places in the west of the country, replacing Germans who were expelled.

“It is almost impossible to understand the tragedy of the people the moment when they are freed,” said Kijek. “We need to understand that the end of the war and so-called freedom actually was a time of psychological collapse for most of these people.… These people, when they come back to the places [of their origin], they see their whole communities destroyed and it’s the first time they are sure that most of their friends and family were killed.”

Significant American and other Western funds flowed into the Jewish communities of the country, intended to rebuild Jewish society there. Hebrew schools, synagogues and other institutions were constructed and supported by the Jewish Joint Distribution Committee and other international Jewish welfare and aid agencies.

The postwar period saw continuous upheaval in Poland, with civil war between pro- and anti-communist forces. It was not immediately clear that Poland would fall to communism, nor was it apparent at the time that, even if that did transpire, an Iron Curtain would fall across the continent. Polish Jews in the immediate aftermath of the war maintained close and supportive personal and institutional connections with family and Jewish organizations abroad. A degree of political pluralism revived before the country fell into the Soviet orbit.

Government oppression was not the only concern, though. On July 4, 1946, a pogrom in the southern Polish city of Kielce saw 42 Jews murdered and more than 40 injured. This was just the most deadly and well-known of a series of attacks against Jewish survivors after the war. The immediacy of antisemitic violence by their Polish neighbours disabused many Jews of the hope that they could rebuild a life in the country of their birth.

An exodus followed, but Kijek noted that, while contemporary observers might have seen abandoning Poland as an obvious choice, for people then, there were many considerations. They may not have had any money to facilitate relocation. At middle age or later, it might be natural to resist relocating to a place where one’s language is not spoken and one’s work experience is not transferable. And the prewar barriers that left European Jews to their fate remained largely in place: Western countries still did not open their borders to refugees.

Events unfolded quickly as the communists gained the upper hand in the country, the Cold War arose and the state of Israel was founded, providing at least a place where fleeing Polish Jews could find a welcome.

About 100,000 Jews were still in Poland in 1948, when an estimated 30,000 made aliyah. There was a tremendous amount of judgment, even suggestions of sedition, toward Jews who remained in Poland when Israel existed as an alternative, said Kijek.

“For Zionist leaders, any decision to stay in Poland was an act of a kind of national treason or an act of not understanding the lessons of the Holocaust,” he said, adding that those who remained were not all driven by ideological commitment to communism. The remaining Polish Jews represented a cross-section of Jewish society, including Orthodox, socialist and Zionist individuals. Eventually, even Zionist organizations accepted that not all Jews would make aliyah.

About one-third of Polish Jews who survived the war remained in Poland by 1950, but the emergence of the Cold War isolated them from Jews worldwide.

“All these ties are suddenly cut off in the end of 1948 and 1949,” said Kijek. The burgeoning of Hebrew schools and Jewish cultural organizations was stanched by a communist crackdown on “Zionist” institutions. The state nationalized much of the Jewish community’s remaining assets.

A liberalization occurred after the Stalin era and a number of Jews were able to flee Poland in the late 1950s. Those Jews who remained in Poland into the 1960s were, to a large extent, living a non-Jewish life and may have believed that their identity was no longer a barrier to whatever success they could attain in the country. However, following the 1967 Six Day War, in which Soviet-backed Arab countries were defeated by Israel, and 1968 student demonstrations that posed a genuine threat to the continued dominance of the communist regime, the scapegoat of “Zionism” emerged again, with Jews being accused of disloyalty to Poland, some being forced from their jobs, and the final mass exodus of Polish Jews occurred.

When the communist regime fell, in 1989, there were an estimated 5,000 to 10,000 Jews in Poland, the last remaining of a millennia-old civilization.