From the JI – Page 29

Plan is inhumane

Prime Minister Binyamin Netanyahu takes off for Kenya on a trip last year. (photo by Haim Zach/GPO via Ashernet)

Recent years have seen a mass migration of people from Africa and the Middle East, primarily to Europe. Images of rickety boats filled with migrants and bodies washing up on European shores jolted the world’s conscience.

To be more accurate, these images jolted some people’s consciences. Others, like far-right political parties in Europe, have been more concerned with preventing migrants from entering their countries than they have been with the dangers the migrants face at home or in transit.

Israel’s experience has been somewhat different. Beginning even before the peak of the migration, thousands of east African migrants traveled to Israel, crossing the Sinai border with Egypt and entering Israel illegally. In some cases, migrants, many of them asylum-seekers, paid Bedouins to transport them across the border into Israel. The once-porous border has been secured and Israel’s attention has now turned to how to deal with those who entered the country illegally.

Some have been held in a facility called Holot, in the Negev, which the government describes as an “open-stay centre.” It is run by the prison authority and, while “residents” are free to leave during the day, they cannot work and if they miss an evening curfew they can be jailed.

There are an estimated 27,500 Eritreans and 7,800 Sudanese in Israel. The Israeli government department responsible says that 1,420 of these people are being held in detention facilities.

Migrants say they came to Israel to escape conflict or persecution, but the Israeli government characterizes them as economic migrants and refers to them as “infiltrators.” Prime Minister Binyamin Netanyahu has also suggested that African migrants threaten the Jewish nature of the country.

Thousands of migrants have already voluntarily left Israel, apparently not seeing a future there, despite arriving filled with the promise that life there might be free and prosperous.

Now, Netanyahu has announced a crackdown that puts the fate of the remaining tens of thousands in doubt. The government had already announced plans to deport migrants, a plan that Israel’s high court approved last summer, on the condition that safeguards were in place in third countries that would accept the expelled people. Rwanda has accepted several thousand African people from Israel.

Some who have returned to their home countries have been tortured or placed in solitary confinement. And reports say that others who have left continue their journeys through successive countries, many of them with an eye to eventually making it to Europe. Libya has been the departure point for many Africans setting off for Europe. For around 2,000, it has also been the last sign of land before drowning. In Libya, also, migrants are being sold in contemporary slave markets. Others are sexually assaulted or coerced into forced labour.

Irrespective of all of this, Netanyahu announced last week that the remaining migrants would be given the equivalent of about $3,500 US and sent packing. Those who do not leave will be imprisoned, the prime minister promises.

The choice is not necessarily obvious for everyone. One migrant told the New York Times recently: “If it’s between going back to Africa or to jail in Israel, I’ll go to jail.”

The government’s plan is inhumane.

We have plenty of sympathy for the need to maintain Israel’s Jewish character, but the assessment that 40,000 Africans present a serious threat to that demographic necessity – even generations down the line – is not credible.

A country that absorbed one million migrants from Russia in the course of a few years (albeit imperfectly) and whose entire history has been one of absorbing migrants, can do better than this for 40,000 Africans.

It is also startling to see the Jewish state behaving in such a callous way to migrants. Eve if some – or all – of these migrants were “economic” migrants rather than fleeing persecution and conflict, this would still not be an acceptable strategy. Jewish history should imbue Israel with more sensitivity to the humanity of migrants of any colour or origin. Even if the sensitivity to the migrants’ humanity were not genuine, Israel should at least be sensitive to the appearance created by their inhumanity toward the migrants.

In this space, we have always maintained that Israel has the right to determine its policies and directions first based on their self-determined needs, not on whether it makes it easier or more difficult for overseas Zionists to make our case. But does the Netanyahu government absolutely need to behave in ways so blatantly and unnecessarily nasty?

Games with capital

Last week, U.S. President Donald Trump recognized Jerusalem as the capital of Israel. There are a number of issues to unpack in his (un)diplomatic announcement.

First, rioting by Palestinians and others around the Middle East, as well as potentially related attacks on Jewish institutions in Sweden, are acts of violence that deserve to be condemned, with no excuses or legitimation.

Second, as for the president’s decision, we can leave aside partisanship from the mix. Former presidents Bill Clinton, George W. Bush and Barack Obama have all made effectively the same statement: Jerusalem is the undivided capital of Israel.

But we need to separate the ethical from the pragmatic. For whatever else it is – home to holy sites of three religions, a multicultural, multifaith, multilingual metropolis – it is Israel’s capital. Tel Aviv may be the economic heart of the country and the first modern Jewish city, but it has always been toward Jerusalem that the national aspirations of the Jewish people have been directed. But, the fate of Jerusalem is considered one of the core issues to be addressed in any permanent peace agreement that results in a two-state solution. Whether or not recognizing Jerusalem as Israel’s capital is the morally right action, the pragmatic truth is that the president’s move was not inspired by a desire to do right.

The most charitable thing we can say about the president’s Jerusalem decision is that he kept his promise to evangelical Christian voters. He was unequivocal before the election on this issue and, unlike those who came before, he appears to be following through. The same can be said on many other fronts where conventional observers assumed a cooler head would prevail once the weight of the office descended on the showman. The provocations around immigrants, the racism, the assaults on even members of his own party – none of these has eased since he moved into the White House. While Congress has ensured the president has so far passed no legislation of consequence – though a sweeping and irresponsible tax bill is on the horizon – the president has behaved just as he did when he was a candidate, esteem for the office, personal dignity and respect for others be damned.

Again, there may be disagreement on whether moving the embassy is a good thing, a bad thing, ill-timed or overdue. But let us not pretend that the president was moved by any ethical, theological or political morality. This was just the latest in a succession of provocative actions through which the president thumbs his nose at anyone with a modicum of nuance, diplomacy or sense of the larger geopolitical reality.

Trump likes to stir things up and this time he did it using Jerusalem. This is no favour to the Jewish people or Israel. We may, in fact, suffer its consequences alongside many in the Palestinian territories who may lose their lives in riots and skirmishes precipitated by this thoughtless edict. All of us are just the tools in another of his childish, and very dangerous, games.

Light against darkness

There is a reason that we wake up every morning to new reports of accusations against men in positions of power. It is not that the sad phenomenon of sexual harassment or violence is new – in fact, many of these accusations relate to incidents decades ago. It is also not because the women who are sharing their experiences of abuse are more courageous now than they were last week or last year.

The reason is that we have reached one of a series of tipping points. As recently as 2014, when a number of allegations of inappropriate and illegal actions by legendary comedian Bill Cosby became public, his accusers were treated as such accusers have routinely been treated: variously as complicit in their victimizations, as liars, as exaggerators, as willing partners who alleged assault only when the “relationship” went sour.

What has changed in this short time is a critical mass of people – women and men, as well as media, employers and the consumers and voters upon whose beneficence the alleged perpetrators have depended – have adopted a new willingness to believe women’s narratives of harassment and assault. This change has happened, in the context of social change, with startling suddenness.

This has created a tipping point of its own. Knowing that they are more likely to be believed than further victimized, a vast number of women have found strength in their numbers and, sensing the social change at hand, have stepped up to share their experiences.

The unprecedented acknowledgements by millions of women that they have been subjected to sexual harassment, assault or worse are taking place not only in Hollywood and Washington. As the #MeToo campaign is demonstrating, many, if not most, women have experienced something on the spectrum of gender-rooted harassment or violence. The incidents have caused unique effects in each instance, on each woman, effects that range from stunted career development and self-image issues to debilitating, lasting psychological trauma. So, put mildly, these are not good news stories.

Yet something good could come from this – indeed, it can’t help but. Our society is finally having an open and frank discussion about these issues. Yet another tipping point is surely upon us. The public perception of appropriate behaviour toward women (and, to extrapolate, respectful behaviour between all people, especially those in positions of vulnerability or subordination) has changed and will continue to change as we navigate this public discourse.

Again, this is not a good news story. In an ideal world, there would have been no such incidents that led us to this point. Yet, like the reconciliation process taking place between indigenous and non-indigenous Canadians, the fact that these things did happen, and that they cannot be undone, demands that a frank public reckoning take place and that we identify ways to hasten a better future. That we are doing so is a good thing.

These are not the sorts of topics we like to reflect on at the holidays, and yet it is something appropriate that this issue is top of the newscast as we approach Chanukah.

This holiday has, among other meanings, the idea of kindling light in the deepest part of winter. Each of the women who has come forward about her experiences has lit a single flame. Together, these lights have become a force against individual and collective darkness.

Volumes in the silence

Jewish Voice for Peace held a discussion on antisemitism recently at the New School in New York City and the panel included Linda Sarsour, whose associations and opinions, particularly about Israel and Jews, are controversial.

The school defended its choice by saying that there are “differing views on the issue of antisemitism,” a Trumpian formulation on par with the idea that there are good people on both sides of every issue.

Sarsour, a daughter of Palestinian-American immigrants, rose to national prominence as a co-chair of the Women’s March earlier this year and was dubbed by Politico as “the face of the resistance” to Donald Trump.

She is also highly controversial. When she got into a public spat with ex-Muslims Ayaan Hirsi Ali and Brigitte Gabriel, Sarsour tweeted, “I wish I could take their vaginas away – they don’t deserve to be women.” (Hirsi Ali was subjected to female genital mutilation at the age of 5 in her native Somalia.)

Sarsour is particularly opinionated about Israel. She claims that Israel has a right to exist, but does so in the context of a “one-state solution” that would eliminate Israel’s Jewish identity. She supports the boycott, divestment and sanction movement and has defended sharing a stage with Rasmea Odeh, a terrorist involved in murdering two Israelis and wounding nine others. She has tweeted that “nothing is creepier than Zionism” (nothing?!) and said it is not possible to be a Zionist and a feminist.

So it was a point of contention when Sarsour was invited to join a panel on the subject of antisemitism. Yet Sarsour has something to say that everyone should listen to closely.

She says that antisemitism is “different than anti-black racism or Islamophobia because it’s not systemic.” As one commentator noted, what was more “systemic” than the Holocaust? But Sarsour was making a legitimate case: Jews in 21st-century North America do not suffer systemic economic disadvantage due to their Jewishness. Jews are no longer precluded from housing, universities or any place in the public realm because of their identity. Jews are not randomly pulled over and shot by police. Jews do not experience lower wages or lesser positions of employment because of their identity.

Antisemitism isn’t routinely expressed in the same ways as most other common forms of prejudice and discrimination. However, this doesn’t mean it doesn’t exist or should be dismissed.

Whether left, right or centre, most of us now accept an economic definition of discrimination: lower standards of housing, employment, opportunity and outcome. But antisemitism doesn’t manifest in these ways. However, it can manifest in hate speech, attacks on synagogues and other Jewish institutions, and physical assault. It can lead to genocide, as it has within the memory of the living generation. It can result in the ethnic cleansing of Jews from almost every Muslim-majority country on earth over the course of a couple of decades.

So, antisemitism is not a benign force, even if it does not fit the parameters we now widely use to identify and measure discrimination. In fact, it is, in itself, a form of discrimination to ignore the uniqueness of antisemitism.

Antisemitism can also take the form of a movement to eradicate the national homeland of the Jewish people. There are reasons to criticize Israel, but to argue that Jewish people are the only people in the world not deserving of national self-determination is problematic.

At the heart of the anti-Zionist movement is an imagined firewall between antisemitism and even the most extreme condemnation of Israel, including calls for it to be eliminated. It is fair to make the case that criticism of Israel is not necessarily influenced by anti-Jewish animus. But this is not the case being made by people like Sarsour. Their position is that there is effectively no connection at all between anti-Zionism and antisemitism and that any suggestion of a connection is a strategy to “silence” or discredit criticism of Israel.

The idea that opinions, stereotypes or prejudices about Jews play no role in perceptions of the Jewish state is unreasonable. If there is anything that should cause skepticism toward Sarsour and those like her, it is the stalwart refusal to even consider the presence in their worldview of prejudice about Jews. If any other group of people in the world so much as suggested that they were affected by bigotry or discrimination, people like Sarsour would take these concerns seriously. When Jews make this suggestion, it is rejected outright and labeled a ploy to win a political argument. This, in itself, speaks volumes.

Confront racism

On Remembrance Day, pro-Nazi posters were discovered at War Memorial Gym on the University of British Columbia campus. The posters depicted Nazi soldiers with the words “Lest we forget / The true heroes of WWII.”

This incident followed the discovery earlier in the week of antisemitic drawings on a chalkboard in the forestry faculty. Rabbi Philip Bregman, executive director of Hillel BC, sent an email to the community thanking the Forestry Undergraduate Society for making a clear statement of solidarity. While this is the good news, he wrote, there is also bad news. Students are reporting that the latest incidents are a “tip of the iceberg” of similar expressions and depictions that go unreported.

Earlier this month, white supremacist and antisemitic posters also appeared at the University of Victoria. “(((Those))) who hate us / Will not replace us,” read a poster. The use of triple parentheses is a method used online to identify Jews. The fear of white people being “replaced” by non-white people is a recurring theme in the white supremacist movement.

These incidents are local iterations of a larger and obviously deeply troubling phenomenon occurring worldwide. In part a response to the movement of refugees from Syria and elsewhere in the Middle East and North Africa, far-right groups in Europe have grown significantly in recent years. This is evident in the horrifying rally of an estimated 60,000 neo-Nazis, hyper-nationalists and racists in Warsaw, Poland, last weekend. And it is underscored by the neutrality or even affirming noises from those in positions of power at the sight of ralliers carrying signs urging “Clean blood,” “Pray for an Islamic holocaust” and “Jews out of Poland.”

Poland’s governing Law and Justice Party has informal connections with some of the extremist groups that organized Saturday’s rally. Poland’s foreign ministry, on the one hand, condemned the xenophobic, antisemitic and racist messaging, but, on the other hand, called the event “a great celebration of Poles.” The country’s interior minister called the rallying extremists “a beautiful sight.”

This sort of equivocation from leaders is perhaps as worrying, or more so, than the rallying mobs themselves. While the past year has seen numerous European far-right parties fail to live up to expectations in elections, their strength is nevertheless very concerning.

On the subject of elections … off-year elections in the United States last week delivered a strong rebuke to the U.S. president. Although polls indicate that 36% of American voters would vote for him again, no president in the history of polling has been this unpopular this early in his mandate. This is, perhaps, a sign that most Americans are turning against the divisiveness and xenophobia that this president advances.

Encouraging as that may be, possibly (wishfully) portending his defeat in 2020, the damage he is doing to the civil fabric of the country is incalculable. It is saddening to see the president of the United States overtly promote racism against Mexicans and people from Muslim-majority countries, threatening one group with a wall and the other with a travel ban that has been repeatedly deemed unconstitutional by the courts. Among his supporters are openly racist and white supremacist activists.

All of this is to say that the world is experiencing a time of extremism. Rather than throw up our hands in despair, this is a time to rededicate ourselves to the values that motivate us, the values for which Canadian and other Allied soldiers fought.

The posters at B.C. universities should be enough to sweep away any complacency we may have about our shores being free from this sort of racist ideology. This is a good thing. Canadians have a right to be proud of our comparatively decent record of multicultural harmony, but smugness is a blinder that can allow us to ignore very real undercurrents. We must be vigilant in calling out evil ideology when we see it at home and abroad.

Trouble with the census

These are not easy days for print media, so it was with a bit of dark humour that your devoted scribes here at the Independent reacted to the latest tranche of Canadian census information released last week.

According to the census, the number of Jews in Canada fell to 143,665 in 2016 from 309,650 five years earlier – a precipitous decline of more than 50%. Looking on the bright side, we concluded that, by that measure, this newspaper’s circulation had just doubled based on the proportion of Canadian Jews who subscribe. Great news, right?

But the census figures are actually not a laughing matter. Governments at all levels rely on this information to make determinations about spending allocations, policy determinations and all manner of decisions. Likewise, nonprofit organizations, think tanks and academics base their research and outreach on the figures, providing Canadian society, decision-makers and legislators with evidence-based policy recommendations and solutions to tough problems.

The Jewish community in Canada faces a number of challenges, including assimilation, de-affiliation and low birth rates among most denominations. But a decline of 50% in five years does not reflect any or all of these issues. There is a larger structural concern. To have a population decline with such speed is clearly a sign of flawed science, an issue immediately identified by various experts when the numbers were released.

In 2011, during that census, Canadians were asked to identify their ethnicity and “Jewish” was among the 24 examples offered. More than 250 ethnic identities were reported, however, and the examples on the 2016 census form were determined based on the most prevalent responses from 2011. This did not include “Jewish.”

Without “Jewish” as a choice, some scholars and policy analysts suspect that many Jews selected “Canadian” as a response or may have entered their or their ancestors’ countries of origin, for example, “Russian” or “French.”

Calculating the number of Jews in North America has never been an exact science. A century ago, some jurisdictions estimated the number of Jews based on school absenteeism during the High Holidays.

But technology and systems for assembling and analyzing data have improved over time so that estimates of populations and identities should have become easier and more reliable. That said, we cannot expect to arrive at accurate answers if we do not ask the proper questions. No matter how advanced the systems, software or algorithms, bad data will result in bad analysis.

While it makes some sense that Statistics Canada failed to include “Jewish” as an example – given the reasonable explanation that the examples they chose were based on the most common responses from the previous census – the problem raises the issue of how much the prompts given, or the wording of the census questions in general, affect the results. It also raises concerns about the lack of understanding and consensus about Jewish identity. This confusion is not limited to government apparatchiks, but to many Jews ourselves.

Judaism is a religion. Jewish is an ethnic identity. There are Jews who are atheists and do not adhere to Judaism, but this does not negate their Jewish ethnicity. (This is additionally problematic, it should be noted, because identifying Jews – and using proscribed genealogical theorems to do so – has been a tool used to discriminate against us and in the service of genocide.) Even discussing ethnicity is a fraught topic today, with a hearty discussion taking place right now over the inclusion of Jews under the larger “white” umbrella.

If there is one thing we can perhaps agree on it is that ticking boxes on a form, by definition, literally forces people into figurative boxes. This may not raise difficulties if one identifies straightforwardly as, say, “French” and “Roman Catholic” or “Scottish” and “United Church.” It may be easy for an individual who is a religious Jew to identify themselves as Jewish both in religion and ethnicity. But those whose religious identity may not align precisely with their Jewish ethnicity can stare at a census form and choose an identity that does not entirely comport with their reality.

Even the foregoing statements, broad generalizations that they are, should raise some debate over the accuracy of self-definition and the meanings of the term “Jewish.” While we may not have captured everyone’s interpretation of what the term “Jewish” means to them, this is evidence of the larger case: that forcing people with complex identities to tick one box on a form is to force square pegs into round holes. It creates a challenge for Jewish Canadians. And, in a country that prides itself on encouraging self-expression and welcoming diversity, the census problem raises questions that go to the heart of multifaceted identities and Canada’s willingness to recognize them.

Before the next census, in 2021, Jewish Canadians should have a collective discussion that helps us clarify our own relationships with the terms “ethnicity” and “religion,” and then ensure that the government understands that counting populations accurately requires a recognition of the complexities.

Winning with grace

It was the model of dignity and decorum in a ludicrous situation. When Israeli judoka Tal Flicker won a gold medal last week at the Judo Grand Slam in Abu Dhabi, in the United Arab Emirates, his excitement was diminished by the Emirati host federation. Because of Flicker’s nationality, the UAE refused to play the winner’s national anthem or raise his nation’s flag. Instead, while the gold medal winner stood under a flag of the International Judo Federation and the federation’s theme song played, Flicker had to quietly sing his own private rendition of Hatikvah, the Israeli anthem.

Similarly, when Israel’s Tohar Butbul beat an Emirati judoka, the defeated competitor turned his back on Butbul’s extended hand, carrying through the tournament’s motif of betraying the values of judo in particular, and sports more generally.

Israel went on to win five medals in all at the tournament, with the rudeness by Emirati organizers repeated again and again. (The Israeli team was also forced to remove their nation’s flag from their uniforms.) Yet Flicker’s grace, and that of the other winners, was a model that Israelis and Jews worldwide – indeed, anyone with a smidgen of sportsmanship – should admire.

In what was a small consolation, two senior Emirati sports officials later apologized to the head of the Israeli judo delegation for the loser’s refusal to shake Butbul’s hand. But there has been no apology for the larger silliness around the Israelis’ participation in the competition.

In an ideal world, international sports federations and other bodies would reward behaviour like the UAE’s by preventing them from hosting major events for a specific period and demanding in advance that the most basic tenets of sportsmanship be respected by any country that hopes to host.

In the bigger picture, the incident demonstrates the absurd treatment Israel receives in the international community more broadly. The latest example, which also happens to involve the UAE, occurred on Monday in Paris at the 39th general conference of UNESCO, the United Nations Educational, Scientific and Cultural Organization. The UAE struck a commemorative medal to mark the renovation of UNESCO’s conference room. The medals feature a portrait of Hamdan bin Rashid Al Maktoum, the UAE’s finance minister (a keepsake for sure!) and one was left on the desk of every UNESCO member-state except … the Jewish one.

“The state of Israel has no need for gifts,” said Carmel Shama-Hacohen, Israel’s ambassador to UNESCO, “but this ugly and uncivilized step, here in the world’s organization for culture and education, which follows the outrageous treatment of our judokas during the tournament in the UAE’s capital, shows how much hatred, incitement and dark mentality surround these people.”

And so it seems.

Balfour after 100 years

Balfour Street in Jerusalem. (photo by Pat Johnson)

One hundred years ago, on Nov. 2, 1917, one of history’s most consequential letters was typed. Simple and short, the Balfour Declaration, as it would become known, is a central artifact in the history of Zionism, the state of Israel and the ongoing conflict over claims to the land on which Israelis and Palestinians reside.

The letter from the British foreign secretary, Lord Arthur Balfour, was addressed to Lord Walter Rothschild, a leader in the Zionist Federation of Great Britain and Ireland. It informed Rothschild that the British cabinet had approved this one-paragraph statement:

“His Majesty’s government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.”

The letter was enormously historic for a number of reasons, not least that the first Zionist Congress had taken place a mere 20 years earlier, the first tangible expression in two millennia that the Jewish people should reasonably anticipate self-determination in the land of Zion. And now one of the world’s great powers was on record as supporting the endeavour.

The letter was also hugely presumptuous because the area in question was still under the control of the Ottoman Empire. The Ottomans would not be thoroughly vanquished by the British-French-Russian allies until 1918. Yet the allies were so confident of eventual victory that the secret Sykes-Picot Agreement of 1916 was already (on paper) carving up the region between the European powers.

Nevertheless, the document stood as a testament to British allegiance to the Zionist ideal in the interwar period. That allegiance, of course, amounted to very little in practical terms. In response to Arab protests (including mass murder in Hebron in 1929), the British froze Jewish migration to Palestine at the very moment in history when it was more urgently necessary than ever. The Holocaust – which can be said to have begun in earnest on Kristallnacht, Nov. 9, 1938, 21 years to the day after the Balfour Declaration was made public – occurred, of course, because of the Nazis’ Final Solution. But it could only have occurred in the enormous extent that it did because no other nation on earth would welcome the imperiled Jews of Europe. Palestine was the most obvious place for them to go, but British resolve folded in the face of Arab protest and Jews were trapped in Europe, where six million would die.

Likewise, the British commitment to Zionism amounted to nothing when it mattered again after the Holocaust. Still preventing widespread Jewish migration to Palestine, the British eventually gave up on the entire enterprise and threw the troubled land into the lap of the newly founded United Nations. The UN, for its part, eventually passed the Partition Resolution that would have seen two states – one Jewish, one Arab – formed in Palestine.

The reality remains that one significant sub-clause of the Balfour Declaration stands out to the contemporary eye. The statement that “nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine” would certainly be viewed by many as remaining unfulfilled. The civil rights of non-Jewish citizens of Israel are protected in law, but serious inequalities remain. More significantly, the statelessness and associated lack of civil rights experienced by Palestinians in the Israeli-controlled parts of the West Bank would certainly not live up to the well-intentioned words of Balfour.

Some say the British government should apologize for their role in advancing an independent Jewish state. British Prime Minister Theresa May batted that one back in a letter to her party’s Conservative Friends of Israel, saying, “We are proud of our role in creating the state of Israel.… The task now is to encourage moves toward peace.”

If apologies are in order, the British government might consider apologizing for giving little but lip-service to the Zionism enterprise throughout the 20th century.

The Balfour anniversary is an interesting time to reflect on history – and the past has an important role to play in informing us of the present. But, as always, we should keep our focus on the future.

America’s UNESCO exit

The United States and Israel will withdraw from UNESCO. The United Nations Educational, Scientific and Cultural Organization is one of the most impressive and vital global agencies addressing international cooperation on this range of human endeavours. Unfortunately, like the United Nations itself, which exemplifies unfulfilled promise, it has been coopted into the service of Israel-hating forces.

UNESCO does vitally important work advancing education as a basic human right, fostering cultural diversity and dialogue, and promoting heritage as “a bridge between generations and peoples.” It is also committed to “full freedom of expression; the basis of democracy, development and human dignity.”

The irony here is that, by succumbing to the influence of Israel-bashers, UNESCO is in cahoots with countries that betray the most basic concepts of free expression and democracy.

The U.S. State Department announced last week that it would quit UNESCO and, while insisting that Israel was unaware of the impending announcement and that the decision was uncoordinated between the two countries, Israel’s Prime Minister Binyamin Netanyahu announced that Israel would follow its ally and also leave the agency.

Coincidentally or deliberately, UNESCO elected its first Jewish director general just days after the United States’ announcement. France’s former minister of culture, Audrey Azoulay, was elected to the leadership role, outpolling the Qatari perceived frontrunner, in a vote by UNESCO’s executive last Friday.

The United States was in arrears to UNESCO to the tune of $550 million and even a U.S. State Department spokesperson didn’t deny that money figured into the calculation. The United States stopped paying its dues to UNESCO in 2011, when the agency admitted “Palestine” as a full member state.

In July, UNESCO declared Hebron an endangered World Heritage site, diminishing the Jewish people’s ancient and contemporary connections to the city, home to the tombs of the Patriarchs and Matriarchs.

UNESCO has also adopted resolutions that call Jerusalem “occupied” territory, acknowledge Muslim but not Jewish historical connections to the Temple Mount area and repeatedly reinforced a common Palestinian position that Jews have little or no historical connection to the land of Israel.

The question is, do you stay and fight or give up and decamp in protest? A similar paradox occurred at the United Nations-sponsored World Conference Against Racism, in Durban, South Africa, in 2001. When it became clear that the event had been commandeered not only by anti-Zionist elements, but by some of the most antisemitic forces in the world, the United States and Israel walked out. Canada stayed. The Liberal government of the time justified the decision by saying they could remain as a voice of critical reason. There are legitimate cases to be made for both positions.

In choosing to leave the organization as a member but remain as an observer state, the United States found the right balance. They can continue to make their opposition to UNESCO excesses heard, without countenancing them morally or financially.

At least, that is how it would work in a world in which Donald Trump was not president of the United States. In this, as in so much, Trump changes everything. While the administration’s decision on UNESCO may be a decent one, in context with other decisions of the Trump administration, it becomes part of a retraction of American influence in and engagement with the world. Trump is motivated by spite, not by principle. While another president could have made the same move and explained it as a principled defence of the country’s most important ally in the Middle East, this president’s lack of principle and surfeit of malevolence relocates even defensible positions into a constellation of petty pique. Despite its manipulation by anti-Zionist ideologues, UNESCO remains an invaluable institution, doing much good work in the world. Even while maintaining observer status, the U.S. decision is likely to be read by critics not as a repudiation of what UNESCO does wrong, but as part of an ongoing American trend against all that is good in culture, science and education.

Context matters. Like Richard Nixon in China – OK, perhaps not really like that, but at least in the respect that a president with some credibility in areas relevant to UNESCO could get away with repudiating it – a president Hillary Clinton (or Bill Clinton, or Barack Obama) could have withdrawn from UNESCO and not made their country look like a collection of petty Philistines. When a president who has little demonstrated respect for culture, education or science withdraws from a global organization dedicated to these pursuits, it probably legitimizes UNESCO more than it delegitimizes it.

Worse for Jews, this tight friendship between Trump and Netanyahu reinforces perceptions of the Jewish people – or, at the very least, the Jewish state – as ideologically entwined with a figure who seems destined to go down as the most ineffectual and destructive president in American history. Not an enviable place to find oneself.

Sukkah more than symbolic

As we celebrate Sukkot this week, we’ll be thinking about many things – notably, how lucky the vast majority of us are to have a solid roof over our heads. For most of us, the sukkah is but a symbol of our wandering in the desert all those years ago, a symbol to remind us to be humble, empathetic, grateful. However, for many living in Metro Vancouver, including members of our own community, homelessness is a reality.

Last week, we ran a good news story from Tikva Housing Society – residents were moving into the recently completed Storeys complex in Richmond. The Diamond Residences at the Storeys will house six singles (five of whom are seniors) and 12 families. Tikva Housing is also working with various partners on the development of 32 townhouses in Vancouver, and they anticipate accepting residency applications by early 2018. These new projects are in addition to Tikva’s Dany Guincher House, in Vancouver – which has 11 units for people with low-income, people with disabilities who are independent and families fleeing abuse – and the Esther Dayson Rent Subsidy Program.

There is a lot of which to be proud. However, there is much more to do. Last year, Tikva Housing reported a decrease in donations to its rent subsidy program of more than $15,000. As a result, the organization had to decrease the monthly subsidy it provided to singles, couples and families.

According to Tikva, more than 16% of Jewish Vancouver residents – more than 4,200 people – are low-income and at least 450 Jewish children under the age of 15 in Vancouver are “living in households that depend on income assistance.” Its 2015 report on housing in Metro Vancouver concluded a need for 1,827 affordable housing units in the Jewish community, including for “those under 65, low-income singles, couples and families.” Calling this “an unreachable goal,” the report nonetheless suggests some solutions, most of which the Jewish community is already pursuing, such as rent subsidies and partnering with other agencies to develop new projects.

Yet, the problem remains. And, of course, it is not a problem unique to the Jewish community. On Sept. 26, the final report on Metro Vancouver’s 2017 Homeless Count was released. On the night of March 7, more than 1,200 volunteers conducted surveys throughout the region, on the streets and at shelters, “to obtain a 24-hour snapshot” of the situation. The final report confirmed the preliminary results – 3,605 were homeless in the metro area.

While there were four percent fewer homeless youth in 2017 as compared to 2014, there were five percent more homeless 55 and older. Overall, there was a 30% increase in homeless since 2014, “and the highest number since 2002, when the first metro-wide count occurred.”

According to the report, “The three most cited barriers to finding housing were the high cost of rent (50%), a lack of income (49%) and the lack of availability of housing that suits their needs (30%).” More than 80% of respondents reported having “at least one health condition, including addiction, mental illness, physical disability or a medical condition/illness. More than half of the respondents (52%) have two or more health conditions.” More than 40% of respondents received income assistance, 28% a disability benefit; 22% were employed.

Following the local Walk for Reconciliation on Sept. 24, where some 50,000 people – including an organized Jewish contingent – gathered downtown to join in a “call to action,” it is sobering to learn that 34% of the respondents of the Homeless Count self-identified as indigenous/aboriginal. “Indigenous people continue to represent about one-third of the homeless population in the region,” states the report, noting that it’s the highest proportion found to date in a regional count and “constitutes a strong over-representation compared to the total population, where two percent identify as aboriginal as per the 2011 Census.”

In a statement of the obvious, Mike Clay, chair of the Metro Vancouver Housing Committee, said, “In order to stem growing homelessness, it is clear we need more affordable housing options.”

But additional solutions are also needed, given the systematic discrimination that still exists for First Nations people and the health conditions many of the homeless are facing – and not only the homeless. Just last week, the Independent ran an article on the impact of addiction in our community. Jewish Addiction Community Service (JACS) Vancouver estimates that as many as 5,000 Jews in our community need support, “whether grappling with their own addiction issues or the addiction of a loved one.”

The Homeless Count’s findings most likely underestimate the problem. The report references the “hidden” homeless, which includes people “who do not have a regular address of their own where they have security of tenure, and who may be staying temporarily in another household – often called ‘couch surfing.’” The Tikva Housing press release about the new tenants at Storeys noted, “One 83-year-old woman cried when she was told she would be moving into a studio unit, as she has not had a place to live for years and was sleeping on someone’s couch.”

Then there are the tens of thousands of people at risk of becoming homeless. Apparently, housing shouldn’t account for more than 30% of a person’s or family’s gross income, yet the Homeless Count report notes there were 56,000 Metro Vancouver households in 2006 that spent more than 50% of their income on shelter, and the number had increased to 62,355 by 2011. (More recent data weren’t available but, based on skyrocketing housing costs, we can guess that the number of households spending 50% or more of their income on shelter has also increased.)

There is much to contemplate as we gather in our sukkot this week. And, once the holidays are over, once we celebrate Simchat Torah, thankful for the Jewish texts and traditions that have shaped the moral compass of even the most secular of us in some way, there is a lot of work to be done.