diversity

Navigating gender, sexuality

Marion Rom, who works with gender-diverse youth, spoke as part of a Beth Tikvah-hosted panel on the topic Navigating Gender and Sexuality in the 21st Century. (screenshot)

“Almost one-third of people who have gender dysphoria will attempt suicide and have mental health issues, and that’s why we often have such a high rate of kids with eating disorders who are transgender,” said Marion Rom, a counselor who works with gender-diverse youth in the Lower Mainland.

Rom was speaking as part of a March 11 panel on the topic Navigating Gender and Sexuality in the 21st Century. She defined gender dysphoria as when “your body doesn’t match the sense of who you are.” She also explained to the 65-plus attendees of the discussion the difference between sex and gender, some of the terminology around gender, and a few resources for those who want to learn more.

The panel, which was hosted by Beth Tikvah Congregation, also included Dean Kaplan, who joined the conversation from Washington, D.C., and the Abelson family – Kay, Bernard and their son Jason – who live here. The discussion was started by the congregation’s spiritual leader, Rabbi Susie Tendler.

“I think that we have a special mission, as the Jewish people, of finding people who have a potential to be marginalized and always elevating them, along with elevating everyone, to ensure that we are all in a sacred space,” said Tendler. She described her rabbinate as being “about opening doors” and a kehila kedosha, holy community, as one that creates pathways for everyone to be welcome in sacred spaces. She thanked the Zoom participants for their efforts in opening the door of community wider to “welcome everyone as their authentic selves because that’s the only way that, I believe, we really approach God.”

Rom was asked to speak by BT congregant Linda Steiner, who had heard Rom’s talk at a Habonim alumni meeting last year. The presentation was geared to older people, like Rom herself, who is 63.

She defined sexuality, and explained several terms, including lesbian (a female attracted to another female), heterosexual (females attracted to males and vice versa), bisexual (someone attracted to both males and females) and pansexual (someone attracted simply to the person, irrespective of gender). She broke down the acronym LGBTQ+ (lesbian, gay, bisexual, transgender, queer; with the plus including but not limited to asexual, two spirit, and allies). She also went through some of the gender terminology, such as cisgender (“either male or female”) and transgender (someone whose sense of self doesn’t match their birth gender). She spoke briefly about hormone therapy and gender reassignment surgery.

For people wanting to start learning more about gender and sexuality, Rom suggested the books Love Lives Here by Amanda Jette Knox and Transgender Children and Youth: Cultivating Pride and Joy with Families in Transition by Elijah Nealy, the Israeli documentary Family in Transition and the narrative film The Danish Girl (or the book from which it was adapted, written by David Ebershoff).

Dean Kaplan, 28, who goes by the pronouns they, them and their, came out as non-binary a couple of years ago. They spoke about how they see themselves and their relationship to how the world sees people like them. Describing themselves as Jewish, white and having grown up upper-middle-class and with privilege, Kaplan acknowledged that these factors have “contributed to me being able to live as myself comfortably.”

Despite that comfort, Kaplan first came out as queer in terms of their sexuality, at the age of 17 or 18, before identifying as gender-nonconforming.

“An important part of identifying as queer in almost any part of the world,” said Kaplan, “is not only understanding who you are, but also, in some ways, accepting this label as ‘deviant’ by society.”

In their early 20s, Kaplan began to realize “I very much enjoy connecting with parts of myself that would be considered feminine,” such as having longer hair and wearing tights.

From a young age, they said, “I’ve had this latent sense of difference in how I want to emotionally connect with people and that played a lot into my sense that I was gender-nonconforming. I think also a little bit of it is this sense that I want to live in a world and exist in space without a lot the negative aspects of masculinity that I was raised to cherish in a lot of ways. I’m still aware of the fact that almost all of my male friends are embarrassed to cry, even alone; it’s a sign of anti-masculinity. And so, being non-binary for me is very freeing in a lot of ways. I can be who I want to be and who I feel I am without the kind of embarrassment or labels that go with certain actions for certain genders.”

That said, the reactions to their coming out were mixed and some were hurtful. They get misgendered every day – “sometimes I correct, sometimes I don’t,” said Kaplan. That will depend, for example, on whether the person making the mistake is a superior at work or a peer. “Power and economics play into my ability to be myself in the spaces I happen to be in,” they said.

Jason Abelson, 24, started his transition in 2012, but his first memory of wanting to be a boy goes back to a gymnastics class when he was in preschool, so 4 or 5 years old. Initially, he attended an Orthodox elementary school in South Africa, where he was born, but his parents switched him to a public school. He used the fact that he was a swimmer to cut his hair short in Grade 4. He hated it when his parents would correct people who would mistake him for being a boy. “I just wanted to go and hide somewhere,” he said.

When his chest began to develop in puberty, he would try and hide it, but, eventually, he quit swimming. He has since picked the sport up again, and has joined an LGBTQ+ team.

When he was younger, he said, “I didn’t know what transgender was. I didn’t know that you could transition, that the feelings I had for wanting to be a boy were experienced by anyone else until an Oprah show that my mom was watching one summer’s afternoon. In that Oprah show, they had a transgender guy and his family, and shared his story.”

Seeing the possibilities for himself, Abelson thought about next steps and started the process of transitioning, one part of which is convincing a psychologist “that you are transgender.” He then saw an endocrinologist. In Grade 10 at the time, he stayed at the same school throughout. “I finished the first semester as a girl; came back five days later as a boy,” he said. “All we did was we changed the name on the class list.”

While he was given a key to the teacher’s washroom, he didn’t want to call attention to himself, so he avoided using the facilities. “Bathrooms still do give me a little bit of anxiety,” he said.

He started hormones nine years ago, at age 15. About a year after that, he had top surgery – prior to that he had used binders to keep his chest down.

With respect to going to an Orthodox shul after he started his transition, Abelson was told that he could come to services but would have to sit in the women’s section. Even now, attending a new synagogue and sitting on the men’s side, he said, “I don’t feel like I have a place in the shul. Being gay as well, I can’t get married in that shul, so that’s still a world that is being navigated.”

Kay Abelson spoke about both the emotional journey and the “very practical life journey.” She said she struggled with those early years when her son was asserting his identity – in his clothing choices and in his desire to cut his hair short, for example.

“I found it really hard, as a mother,” she acknowledged. “And it did cause some conflict in our family.” However, she noted, “For me, the time before Jason’s transition was more of a struggle than once he transitioned…. I found the earlier time hard, before we knew what we were dealing with. Bernard and I both always had a sense that there was something with Jason when he was growing up, but we just could not put our finger on it. And so, that moment of him watching the Oprah show and having that ah-ha moment was a huge turning point for all of us.”

It took time for her and her husband to understand and digest what was happening. She had fears about what people would think and say, but people were supportive and accepting, she said.

“When you start thinking about the history and the background about all those situations that Jason mentioned,” said Bernard Abelson, such as the first time he cut his hair short. “All I wanted to do was get him earrings so that he could look more feminine.” When people would refer to his son, “I was immediately defending, ‘This is my daughter.’… I thought I was

defending him. That’s the irony of all that, is that, as a parent, you think you’re doing the right thing by

defending them … but, at the end of the day, for him, as you’ve heard, it wasn’t working for him at all.”

One thing that helped the family was watching the documentary Becoming Chaz, about Chaz Bono’s transition. Watching it helped Bernard Abelson to accept, “This is real.”

“It’s been an incredible, incredible journey for all of us,” said Kate Abelson.

While some parents go through a mourning period for the son or daughter they once had, Kay Abelson said, “I never felt like I lost anything. In fact, I actually gained something through the process because, before Jason’s transition, as you heard in his story, he never felt comfortable with who he was. He was always yearning to be someone different, so he was never really happy within himself…. When he transitioned and he could actually stand loud and proud and be who he was … it was just so exciting.”

Rom reentered the conversation by stressing that the level of grieving varies among families. She then opened the question-and-answer session that included Dean Kaplan’s dad, Des Kaplan, talking about some of his challenges in understanding his child’s gender and sexuality. There was also discussion about Jewish tradition, which identifies at least six genders, and that some Jewish communities have changed the b’nai mitzvah rituals to be more gender-inclusive.

To watch the panel discussion, without the Q&A, visit btikvah.ca/inclusion-and-diversity.

Arts enhance inclusion

Matthew Tom-Wing, right, dressed as Elvis, was one of the participants in the 2019 Chutzpah! Festival finale. His mother, Elizabeth Tom-Wing, recalled it as a “standout moment for our community and for our son!” (photo from JCC)

February is Jewish Disability Awareness and Inclusion Month (JDAIM). It offers a wonderful time to look back at some of our community achievements in fostering inclusion at the Jewish Community Centre of Greater Vancouver; in particular, the 2019 Chutzpah! Festival’s Inclusion Project.

Mary-Louise Albert was artistic and managing director of Chutzpah! and the Rothstein Theatre for 15 years. Before she retired, she and I had many spirited conversations about the importance of creating access for local community members in all areas of Jewish communal life and at the JCC, which is the home of the festival and the theatre, and where I am the coordinator of inclusion services.

We believed that the arts are an important avenue for personal growth and skills development, and that they also bolster visibility and foster true belonging. We hoped that the JCC’s inclusion services and Chutzpah! could collaborate in some way and, through our conversations and Mary-Louise’s vision and expertise, the Chutzpah Inclusion Project crystalized.

After months of planning, in November 2019, members of the local community took to the Rothstein stage to participate in a first-ever Inclusion Project performance – an evening of dance and comedy with international inclusion advocate Pamela Schuller and professional dancers Troy Ogilvie and Rebecca Margolick. The event was the finale of the 2019 Chutzpah! Festival and a highlight of Albert’s final year with Chutzpah!

In preparation to take to the stage, participants had a yearlong introduction to theatre, including low-barrier and free classes with a specialist through the JCC’s Theatre Lab program. Participants attended many local productions through the JCC’s social club, and spent hours rehearsing and co-creating with Ogilvie, Margolick and Schuller over a series of workshops that would not have been possible without community partners and friends.

The 2019 performance received a standing ovation from the audience. The feeling of solidarity and acceptance between the audience and the performers was palpable. What was most amazing, Elizabeth Tom-Wing recalled, is that her son had the opportunity to “train and perform on stage with the professional dancers, along with his friends, and close off the three-week-long 2019 Chutzpah! Festival.” She recalled it as a “standout moment for our community and for our son!”

This project demonstrated that artists of mixed ability and skill can create a powerful and moving performance. Moreover, it reminds us that it is only through equity and action that belonging can be fostered. As diversity, equity and inclusion strategist Arthur Chan explains: “Diversity is a fact. Equity is a choice. Inclusion is an action. Belonging is the outcome.”

Leamore Cohen is inclusion services coordinator at the Jewish Community Centre of Greater Vancouver.

Harris-Emhoff’s significance

After the election of Joe Biden and Kamala Harris, many Jews were quick to celebrate that Harris’s husband Doug Emhoff is Jewish. Indeed, it is a win given the sharp rise in antisemitic expression and white supremacy we’ve seen in the United States, and which is bleeding over into Canada.

Jews often celebrate when someone like us makes it into a position of some influence. This time, it isn’t any particular achievement of Emhoff’s but, rather, his proximity to someone powerful.

Harris represents so many firsts: the first woman, the first person of South Asian and of Black heritage, and the first person married to a Jew to reach the vice-presidency. Her family is a positive representation of the dream of the United States, where anyone can become anything and where, crucially, diversity is a strength.

In open and free democracies, intermarriage is inevitable. If we are to live and work alongside each other, we will fall in love with each other. This isn’t a bad thing. Given how many people seem to hate Jews, it is nice that some people actually love us. I realize intermarriage is a perceived threat to Judaism; fears of assimilation are very real. And yet, Emhoff is proudly Jewish. His identity is not threatened by the multiple identities of his partner – they celebrate the many elements of who they are and where they come from.

Since the election, there have been many pieces published about how nice it is to see one’s intermarried family represented in the White House. Jewish communities have spent the past several decades trying to stop intermarriage. These efforts have failed and have even driven some Jews and their loved ones away from Judaism.

If we care about Jews and Judaism, including challenging the multiple threats we face, this kind of infighting really needs to stop. It’s time we embrace our pluralistic and diverse families, celebrate all those who wish to be and do Jewish, and recognize that there is so much in Judaism that is beautiful and meaningful, joys that can be experienced by all who are part of the wide web of Jewish families.

Rabbi Denise Handlarski lives in Toronto. She is the author of The A-Z of Intermarriage, published by New Jewish Press, and the leader of the online community Secular Synagogue.

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Editor’s Note: For a response to Rabbi Denise Handlarski’s opinion piece, see “We Jews Are a People of Destiny” by Rabbi Ari Federgrun.

Jewish diversity exists

Rivka Campbell, a co-founder of Jews of Colour Canada, speaks at a school event. (photo from JOCC)

The spirit of openness and inclusion that many Jewish organizations express in their literature and social media posts is frequently not felt by Jews of colour, according to several members of the community.

Jews of colour, who are said to represent about 12% of the overall Jewish community, constitute a broad spectrum of people, including those of African, Middle Eastern, East Indian, Asian, Indigenous and Latin American descent, yet they are vastly underrepresented in congregation attendance, on organizational boards and throughout the community as a whole.

Rivka Campbell, a co-founder of Jews of Colour Canada (JOCC), says the unwelcoming feeling happens immediately upon entering a Jewish institution. She refers to it as the “question or questions” that are asked: Do you know this is a synagogue? What made you decide to visit? When did you convert?

“These are not the sorts of questions that most Jews who attend a synagogue or other places associated with Judaism have to answer, and it is really none of anybody’s business,” Campbell told the Independent.

In a recent Jews of colour webinar run by Moishe House Montreal, participants relayed numerous negative and often disturbing experiences, some of which caused them to distance themselves from Jewish circles.

“I have withdrawn from synagogue life and gone into online mode,” Deryck Glodon, Campbell’s JOCC co-founder, stated. “I don’t want to be in a position where people make you feel uncomfortable or unwelcome. People don’t know that Jewish diversity exists.”

Another participant mentioned a rabbi who once told him to choose between being black and being Jewish. Yet another recalled several untoward remarks made in Jewish settings about Filipino people, which happened to be part of this person’s heritage.

“It’s driving many Jews of colour away from any involvement within the broader community,” noted Campbell, who is executive director for Beit Rayim, a Conservative synagogue and school in Richmond Hill, Ont.

Campbell, the sole Canadian recipient of the Union of Reform Judaism’s JewV’Nation inaugural fellowship – a leadership development program – has had numerous encounters with misconceptions. She is often asked if she is Ethiopian. Once, at a Kiddush, she had to explain to someone that being a person of colour does not correspond to a fondness for fried foods.

A noticeable thread during the Moishe House webinar was the wide disparity between the progressive causes supported by Jewish leaders and the experiences of people of colour within the community.

Many Jews of colour feel that, despite some good intentions by Jewish organizations, there are always those moments when they have to prove who they are, when they just want to be, Campbell explained. The hope, she said, is that, one day, Jews of colour won’t have to spell out what Jewish diversity is.

“Rabbi Abraham Joshua Heschel’s solidarity with Dr. Martin Luther King happened 55 years ago – we need to do something now and not rest on our progressive laurels,” she said. “Nor should we forget that Rabbi Heschel was not universally praised from within the Jewish establishment for his civil rights stand.”

As for what clergy and lay leaders can do, Campbell pointed to the resources found on Union of Reform Judaism website regarding diversity, equity and inclusion for all members of the community.

For the broader community, she said, “It is not a big deal to be welcoming. Treat me the same as anyone else. You have to see me as a Jew first. ‘Shabbat Shalom’ should flow off the tongue as easily with me as anyone else.”

She continued, “Our diversity as Jews of colour adds to the diversity of Judaism. This can be turned into a very positive thing.”

On this hopeful note, in 2017, Campbell started work on a documentary that shares several stories of people from various backgrounds within the Jewish community and is designed to show the richness therein. Its objective is “to discuss how we are starting to embrace our differences and how we can do a better job of celebrating our diversity.”

Campbell’s first involvement with Jews of colour groups began at the time social media was gaining momentum. After locating ones on Facebook, she found their focus to be American-centric. In 2012, she started her own Facebook group, A Minority Within a Minority: Jews of Colour, a Canadian-focused group.

The need to move beyond Facebook ensued and, together with Glodon, she started a website and reached out to “people in the real world to have gatherings and lunches.”

“The aim was to have an in-person connection, to do things like teaching, research and advocacy,” said Campbell. The group was incorporated as a nonprofit and, at some point, she would like it to be a charitable organization.

JOCC hopes to expand its presence outside of Ontario and Quebec, and would like to have more exposure in British Columbia. Campbell spoke at Beth Tikvah

in July.

For more information about Jews of Colour Canada, visit jewsofcolour.ca or their Facebook page, facebook.com/joc.canada.

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

No Silence on Race: an update

It’s been almost two months since we launched our open letter on June 30 and so much has happened since then!

We have received hundreds of signatures of support from the Jewish community across Canada and several Canadian organizations, congregations and initiatives have written public statements outlining their commitment to our pillars. We have published these statements on our website and you can view them at nosilenceonrace.ca/statements. We’ve also received some coverage in Jewish publications across the country. We have made them available on our website as well. Although our set date of July 29 has passed, we are still accepting signatures and statements.

We have had conversations with leaders in our community and we know that many organizations are committed to action and to change. The work of creating inclusive, anti-racist and equitable Jewish spaces is a daily pursuit and we are encouraged to see the way our community has embraced our letter and the need for action and accountability.

Many of you have expressed interest in learning more about our pillars. Our team has launched a resource page (nosilenceonrace.ca/resources) on our website dedicated to furthering the conversation on each of our pillars and on how our community can collectively enact meaningful systematic change. We have also included equity consultants on this page that organizations can connect with directly to begin and continue this work.

Thank you to all of you who have reached out to us directly expressing your support and desire to get involved with our team and our work. We will be reaching out to you all soon. If you are reading this and would like to get involved with us, we’d love to hear from you! Please fill out our Get Involved page (nosilenceonrace.ca/get-involved) on our website to join us as we continue our work and create opportunities to connect with the community, grow our platform and take action.

We look forward to a time where we can create an in-person event and come together as a community. Until then, we encourage everyone to keep the conversation alive with your family, friends, communities and workplaces.

– Sara Yacobi-Harris, Akilah Allen-Silverstein and
Daisy Moriyama, co-founders, No Silence on Race

Working to advance equality

Akilah Allen-Silverstein, a co-founder, with Sara Yacobi-Harris and Daisy Moriyama, of No Silence on Race. (photo from NSR)

Amid a global reckoning around race, a group of Canadian Jews of colour is calling on the community to advance inclusivity and racial equity in Jewish spaces. And rather than generalized good wishes for more equality, No Silence on Race has created nine pillars to guide community organizations through a comprehensive process.

The group emerged at the end of June, when founder Sara Yacobi-Harris and co-founders Akilah Allen-Silverstein and Daisy Moriyama released a letter to the community introducing their work and their nine pillars.

“We are Black Jews and non-Black Jews of colour,” the letter said. “We are Jewish community board members, educators and leaders. We write from a place of love for our Jewish identities and community, while also grappling with the cultural erasure, exclusion and structural racism that we experience in Jewish spaces. Nevertheless, we are compelled to be in Jewish community because it is who we are.”

They began by sending the letter to agency leaders and posting it on Jewish social media and discussion platforms. Organizations circulated it further and began to request meetings.

“We are working to make a change in the culture, recognizing that the Jewish community is multifaceted in identity and making sure there is an awareness and an education around the diversity of the Jewish community,” Allen-Silverstein told the Independent in a recent interview.

In addition to asking individuals and organizations to sign their open letter, the group is asking community agencies to issue statements of their own and commit to the nine pillars.

The nine pillars guide agencies through developing allyship and educational approaches around race, as well as relationship-building. They move from more general approaches to applied processes such as hiring an equity consultant and developing inclusive employment and recruitment policies; creating leadership strategies for Jews of colour in the organization and amplifying their voices. The process is anticipated to evolve over three- to five-year periods. The entire text is easily accessible online at nosilenceonrace.ca.

“We are asking every organization to make a public statement, but, within this public statement, it’s not just about solidarity or signaling that you’re with us or you feel the same,” said Allen-Silverstein. “Our pillars are intentional in that the first three are ‘free’ and we’re very cognizant that it’s COVID right now and a lot of these organizations are just working to keep the lights on. But the first three pillars –allyship and education and relationship-building – these are things that will mostly be individual work. The organization can help facilitate by sending out reading lists, book lists, articles to give people the context, because, if you just run ahead and skip to steps four, five, six, you’re trying to create proposals or rules and guidelines without the context of the education to understand where the issues are, what people of colour have faced for years and their experiences within the Jewish community, and we are not going to be putting together any policies that actually make sense or help.”

No Silence on Race is cautious to express that, in employment and recruitment, the group wants to avoid tokenizing. “Tangible efforts could include mentorship programs for Jews of colour to be groomed for leadership positions,” she said. “We realize that takes time but that should just be done intentionally.”

Working to amplify the voices of Jews of colour, Allen-Silverstein added, means not just expecting Jews of colour to come and share what “for some of us can be very painful and exhausting, to do this for free constantly.”

Allen-Silverstein, a financial planner, is the daughter of an Ashkenazi father from London, Ont., and a mother from St. Kitts in the Caribbean. Jews of colour, she said, can come from intermarriage, but the broad category also includes Sephardim, Mizrahim, Ethiopians “and others who have always been Jews of colour,” she said.

Acknowledging and condemning antisemitic remarks and actions that have come from some prominent African-American athletes, artists and religious figures, as well as some incidents within the Black Lives Matter movement, Allen-Silverstein said the incidents speak to a communication problem.

“It just shows the breakdown between both communities,” she said. “I think, if you look historically, the similarities and the oppression that both communities have faced, we should be allies more than any other two groups. It’s sad. All we can do is honestly be that person who tries to explain it to both sides and that generally happens.”

Amid the hundreds of chapters of the Black Lives Matters movement, she acknowledged, there are some who have expressed extreme ideas. Allen-Silverstein sees two approaches in response.

“Sometimes, it’s noise and we really have to ignore that. One person speaking out and saying something stupid doesn’t mean that everybody else feels that way, and I think we need to be careful not to do that,” she said. The other step is to get to the root of the matter – “Let’s figure out where they’re getting this terrible message,” she said.

There has been forward movement in the fight for racial equality, as well as some backsliding, over many decades. Like others working for racial justice, Allen-Silverstein looks at the current moment with cautious optimism.

“It is inspiring that people are really listening and seem really genuinely interested to move forward, to acknowledge past things that have been done, whether it’s unconscious or consciously as well,” she said, adding that there appear to be more people engaging in the issue. “We are seeing, too, many things that make it very obvious that there was an element of people within the community who just considered these issues not theirs and not something they needed to participate in. That, for us, wasn’t acceptable as people who obviously walk both lines, being both members of that community and the Jewish community.”

Roll out welcome mat

Bill 21, Quebec’s law that forbids most public employees from displaying any religious symbols like a turban, a Magen David or a hijab, may become an issue in the federal election. On CBC Radio’s political program The House last weekend, MPs representing the Liberal, Conservative and New Democratic parties all took effectively the same position: the law is discriminatory but provinces have the right to proclaim their own laws and, what’s more, the Constitution’s notwithstanding clause means Quebec can pretty much do whatever it wants.

There is a political calculation in all this, of course. Many Quebeckers support this law and any federal party needs to appeal to a chunk of these voters in order to succeed in the province during next month’s vote. As a result, party leaders are mostly making the right noises about this discriminatory law, while hoping to move on to the next topic ASAP.

With federal leaders basically throwing up their hands on the issue, which calls into question the most fundamental rights of Canadians of all religions, what can be done?

One individual interviewed on the program is a teacher who is Sikh. Her choice was to move from Quebec to British Columbia, where she could continue her chosen profession without diminishing her religious beliefs, which include wearing a turban.

If federal leaders will not act forcefully, perhaps leaders in the provinces outside Quebec can do something. Throughout history, Canada has been enriched by refugees and immigrants who sought freedom and opportunity – our gains roughly equating the loss to their places of origin. Why not apply the same principle to inter-provincial relations?

Perhaps provinces like British Columbia should roll out the welcome mat for teachers, school administrators, wildlife officers, Crown prosecutors and other civil servants from Quebec who no longer feel welcome there. Actively recruiting these experienced professional people of different cultures and religions would strengthen our communities and send a message to Quebec that cultural difference is an asset, not a liability.

In the absence of forceful federal leadership on this front, it would be encouraging to see provincial governments stepping up where they can.

We are one people, one heart

As a teenager in the United States, I was in a public high school marching band. My parents worked to make sure our family was together for an early Friday night Shabbat dinner, even when football games were on Friday night. We did a careful balancing act of observance and negotiation. I wanted to play in the jazz ensemble – and I did – but, in order to do that, I also had to commit to marching band. Sometimes, during the High Holidays, it was a precarious compromise.

One week, there was a Friday night without a football game. My parents planned to have a “normal” Shabbat dinner and attend services as a family. My band director had us all in a line formation on the field. He asked if we could substitute a practice during that time. He said, if you had a conflict, to step out of line and explain.

In front of the whole marching band, I had to step out of line. I spoke as loudly as I could (just short of shouting) so that the director and his assistants could hear me in the stands. I said my parents expected me at Friday night dinner at home, and to attend services. I needed to go. This was a religious obligation I’d been skipping for band. In true teenage bluntness, I noted that he wasn’t proposing an alternate rehearsal on Sunday morning instead, was he?

There was silence, and the band director nodded and said, “Right, no rehearsal Friday night.” While I recovered, shaking, I was set upon by other band members. A couple of non-Jewish friends supported me and mentioned how brave I’d been. To my surprise, the few other Jewish members – all slightly less observant than my family – weren’t so kind. They were angry at me for being “too Jewish” and drawing attention to them, too.

This experience came to mind when I read the news last month. The Canadian federal election is scheduled for Oct. 21 and this date conflicts with Shemini Atzeret. An Orthodox Jewish candidate in Ontario, Chani Aryeh-Bain, and another Orthodox activist, Ira Walfish, brought up this concern a year ago – in August 2018. It was ignored.

The advance polling dates are also problematic because they fall on Shabbat and Sukkot. Yes, there are ways for observant Jews to vote, despite these scheduling conflicts. However, this schedule interferes with the Orthodox candidate’s ability to campaign, as well as affecting her entire community in Toronto’s Eglinton-Lawrence riding.

Shemini Atzeret is not a big deal observance for many of us, and one news article demonstrates this by proclaiming it is the “Orthodox” Jewish community that has an issue. However, I was first struck by this candidate’s bravery in confronting this issue. That admiration was reinforced by the thousands of comments at the bottom of the article.

Some would say these comments are downright antisemitic, but I saw the majority of them as ignorant. There were many who derided religion, commented specifically on Judaism, and even one believing Christian who bemoaned how Canada had become a heathen country. (Say what?!)

In some ways, we are lucky in Canada. Our children can go to public or private schools in which they can experience Jewish community, culture and religious practices. We can relish the rich diversity of our particular community, as well as maintain our citizenship on equal footing with other Canadians. However, this opportunity to isolate ourselves comes at a cost.

When we separate ourselves, we lose the opportunity for everyday interactions with non-Jewish Canadians. The informal education that comes from attending school, sports, work and social activities with all kinds of people is invaluable. While I found it a burden to be the token Jew in my school classroom, it gave me a great chance to educate myself and explain our holidays and our traditions. Most of my classmates and bandmates knew about Judaism because they knew me.

Many get upset about ignorance or intolerance. That’s understandable, but I was taught that basic education makes a big difference. When a church or organization asked for someone to speak about Passover or Chanukah or Jewish practice, my family stepped up. I was the kid explaining the seder to the Methodists, or the sole Jewish teenager who invited all her friends to Shabbat dinner each week. My parents had an open door policy and a lot of extra dessert for whomever came over on a Friday night.

We’re lucky to live in a country that celebrates diversity. However, we should offer educational outreach whenever it’s helpful, so that we can live in peace with our neighbours. We can explain why there are obstacles to voting or campaigning in the middle of the fall holiday season, and why this is an issue. Also, instead of forcing some of us to feel uncomfortable and “too Jewish,” we can embrace each other as “Am Echad,” “One People.”

Even though the election date will not change, the situation is a learning moment for us as Jews and Canadians.

Reggae may not be everyone’s cup of tea, but I end this as I began it, with music. If we’re truly one people, with “one love, one heart,’” we should love all of our Jewish community. We stand up for what we need both to practise Judaism and our voting rights, as each of us sees fit. In Bob Marley’s religious (but not Jewish) words, “Let’s get together, and feel all right.”

Joanne Seiff has written regularly for CBC Manitoba and various Jewish publications. She is the author of three books, including From the Outside In: Jewish Post Columns 2015-2016, a collection of essays available for digital download or as a paperback from Amazon. See more about her at joanneseiff.blogspot.com.

The will of “the people”

The deed is finally done. For years, Quebec politicians have been talking about secularism, or laïcité, proposing a range of actions to ban the presence of visible religious symbols among government employees. On Sunday, following a weekend of almost round-the-clock debate, the Coalition Avenir Québec majority in the National Assembly passed Bill 21. The law bans symbols such as the crucifix, turban, hijab and kippah for provincial employees in positions of authority, such as judges, police, prosecutors, court clerks and schoolteachers.

The bill was met with lamentations and anger from the opposition. Catherine Dorion, a member of the National Assembly representing the left-wing party Québec solidaire spoke powerfully in favour of individual liberty and the right to exhibit religious identity.

“Each person in this room who will vote for Bill 21 will bear the responsibility for this first great breach in the dike we had proudly erected to protect the fundamental rights of all Quebecers,” she said.

The vote came a day after a similarly contentious debate on another bill, which addresses the province’s agreement with the federal government over immigration to Quebec. On the one hand, the bill aims to ensure that immigration reflects the province’s labour requirements, which is justifiable. On the other hand, the bill also permits the creation of a “values test” that new Quebecers would have to pass before admission to permanent residency. A test of this nature is one thing in theory – extreme examples like female genital mutilation are raised as justifications – but it is something else in practice.

Government measures to adjudicate an individual’s beliefs is a recipe for disaster. Certainly we would like to see people with hateful or violent attitudes toward particular cultural groups prevented from entering the country, or rehabilitated if they are already here. There are programs and policies in Canada to address this problem and they should be strengthened. But applying what amounts to a form of prior restraint on the ideas and beliefs of new Canadians by a government with limited respect for civil liberties crosses a perilous line.

The religious symbols law parallels the immigration law in its flouting of civil liberties, but diverges importantly in a number of ways. It applies to people who are already Canadian (for the most part, at least), which is a more grievous affront than putting up barriers for non-citizens.

In responding to criticism, Quebec Premier François Legault declared: “Someone once said, beware of those who say they like the people but do not listen to what the people want.”

This language reflects a populism we have seen in Europe as well as North America, but which has been thankfully rare in this country. The idea that governments should do whatever “the people” want invites a tyranny of the majority that is almost destined to trample on individual rights, especially the rights of members of minority communities. It bears stating that, in Quebec, in order to deliver the will of the people, the assembly had to clip the wings of democracy not once but twice, invoking closure on debate on both bills and, in the case of Bill 21, promising to use the Canadian Constitution’s Notwithstanding Clause to override what even the government of Quebec acknowledges is a unconstitutional infringement on individual rights.

We are seeing flare-ups elsewhere in Canada of how some of “the people” would like to see public policy progress. On the same busy weekend, a rally in downtown Vancouver against transgender rights and opposing the province’s progressive sexual education agenda turned nasty (if the mission of the event wasn’t nasty enough) when counter-protesters showed up to confront them. At the rally were the Soldiers of Odin, a far-right group, people wearing yellow vests, the symbol of an amorphous movement that began in France and has attracted extremists, and at least one leading member of the People’s Party of Canada, a new populist party that seems determined to stoke a range of fears and prejudices in the lead-up to the federal election this fall.

Violence also erupted last weekend at a pride parade in Hamilton, Ont., when protesters showed up at the celebration. A local politician laid blame for the violence, which included punching and choking, on “far-right evangelicals” who he said were “just there to sucker-punch people.”

All of this is to say that Canada is not immune to extremism or even politically motivated violence. There is, of course, an important line between the violence in Hamilton and the laws that were rammed through Quebec’s legislature. Violence deserves universal condemnation while passionate disagreements over politics – even laws we see as repressive and excessive – are justifiable and welcome. Still, these incidents all reflect different approaches to “othering” – the idea that “we” are under threat from “them.”

What is encouraging is hearing the voices of those forced to defend the values of inclusion and respect for diversity. There was eloquence on the opposition side of Quebec’s National Assembly last weekend and, in response to the altercations in Hamilton and Vancouver, admirable recommitment by many to the values that we genuinely hope will represent the Canada we hope to create. This is also a reminder to speak up, so that when politicians say they are doing what “the people” want, what they mean is the will of people who pursue inclusion, acceptance and diversity.

Significant shifts in thinking

(photo from jewishcamp.org)

Today’s world requires camp to adapt to an unprecedented pace of change. Through innovation and building “adaptive capacity,” the Foundation for Jewish Camp, which works with more than 180 Jewish summer camps, will be better suited to help Jewish camps evolve and ensure long-term, sustainable results.

Adaptive capacity, as defined by Ronald Heifetz – co-founder of Cambridge Leadership Associates and author of numerous books – is “the practice of mobilizing people to tackle tough challenges and thrive.” It requires the ability to be reflective; to be open and curious to changes in the environment; to use data and evaluation to determine the best path forward; to innovate where new approaches are required; to work collaboratively and leverage diverse experiences and perspectives; and to successfully lead systemic change.

Foundation for Jewish Camp executive summary cover

FJC is challenging what it means to be a Jewish camp. This evolution has resulted in significant shifts in how FJC thinks about the field and its work. “Camp” is now framed as a year-round continuum of immersive, meaningful experiences beginning at the earliest ages and continuing through the teen years, college, and into adulthood and family life, delivered through day camps, overnight camps, family camps and year-round offerings.

Looking ahead, FJC has identified three strategic priorities for the field that include investments in new initiatives and in existing areas of proven impact: develop adaptive talent, deepen immersive learning and drive field growth. These priorities are designed to amplify one another, and the success in any one area is co-dependent on success in the others.

1. Adaptive talent

Talent development is critical to grow and enhance the field of Jewish camp. FJC has long invested in field professionals. As Jewish camp evolves, FJC must now take an adaptive approach to leadership development, both professional and lay, that meets the needs of current and future Jewish leaders.

Counselors

Counselors are the linchpin of the Jewish camp experience. These Jewish role models inspire campers to return year after year. Additionally, when a camper returns as a counselor, the impact of the camping experience is amplified, as staff internalize the lessons of their own experience to create similar (or better) ones for their campers. At the same time, it has become more challenging to recruit and retain counselors due to competition from internships and parental pressures.

FJC will uncover and create new staffing and supervision structures that create a learning framework for these future leaders as well as recognition of the purpose-driven nature of their work. The new models will seek flexibility in camp schedules and create new modalities of training staff to enhance college, career and life-readiness skills.

Other leadership

Jewish camps are experiencing ever-increasing turnover of executive leadership, which is expected to continue over the next five years. FJC seeks to increase investment in the leadership and talent pipeline of camps, cultivating new and refreshed opportunities to engage with and propel Jewish camp and lay leaders at every stage of their development. These initiatives represent opportunities to retain and accelerate the careers of outstanding young talent, build crucial networks among the field and provide high-level, skill-building professional development opportunities. Rather than focus on one single cohort program or development workshop, FJC will ensure attention to the entire talent pipeline.

Envisioned outcomes

• Increase retention rates by 25% or more over current benchmark; easier recruitment of seasonal staff.

• Improve quality of leadership that will drive retention rates and satisfaction scores for campers and staff.

2. Immersive learning

Jewish camps must adapt, expand and evolve in response to societal changes and the manner in which families belong and engage Jewishly. FJC is prioritizing initiatives that will bring the “magic” of camp further into the community by helping camps articulate their Jewish missions, develop programs and ensure the entire camp community is safe and secure for both campers and staff.

Year-round activities

As participation in traditional Jewish activities has declined, camp has become a primary immersive and educational experience for many children. Camp is often the preferred Jewish brand for these families, where their children feel a profound sense of belonging. With summer participation in experiential, immersive learning as the anchor, Jewish camps can and should play a greater role in the community, supplementing the summer with year-round experiences that ensure campers have opportunities to connect with peers through Jewish activities and educational experiences. FJC will invest in year-round programs to maximize the impact of the camp experience.

Amplify education

From FJC’s inception, ensuring that summers at Jewish camp translate into a robust Jewish future has been central to the mission. To do so effectively, FJC takes a holistic approach – working closely with camps and their various stakeholders, giving them a framework to help them enrich and refresh how they articulate and realize their unique Jewish vision. Investing in the enrichment of senior camp professionals, as well as attracting and recruiting talented Jewish educators, will bring this vision to life, and are critical to a strong Jewish educational program.

Envisioned outcomes

• 30% of camps have increased their year-round engagement opportunities.

• Higher-quality Jewish and Israel learning opportunities for campers and staff have been put into action.

3. Field growth

Over the past 10 years, camp enrolment has grown 22% in an era of overall declining participation in the traditional Jewish institutions. To accelerate this growth, FJC is prioritizing initiatives that will both increase the pipeline of Jewish campers and ensure accessibility for campers from all backgrounds. To this end, FJC’s initiatives will focus on how to attract families with young children by engaging them at an earlier and highly formative time; continue the work of increasing competitiveness of Jewish camps through the development of specialty programs; expand access through financial incentives; and promote full physical, social, educational and spiritual access for all campers and staff, irrespective of their abilities.

Younger children

Families are seeking meaningful connection and community in new ways. Building an earlier entry point to the Jewish camp experience will increase the number of campers and families making Jewish summer choices. The focus will include incubating, expanding and strengthening intentional Jewish day camps and family camps in order to engage children at the earliest ages along with their families.

Enrolment, participation

FJC’s core growth programs, including One Happy Camper and new specialty camps and tracks, have driven growth in the field. Diversity and inclusion, as well as community care, must endure and evolve so that the Jewish camp field continues to increase enrolment and improve both retention and camper satisfaction. Continual investment in physical facilities will also increase overall enrolment and ensure that camp is a welcoming and safe environment for all.

Envisioned outcomes

• Grow the field by 20%, reaching 215,000 annual camp participants.

• Year-over-year increases in family participation in camp experiences.

• Increase training, application and family visibility for diversity, equity and inclusion initiatives.

• Increase diversity at camp.

For more on FJC and its strategic plan, visit jewishcamp.org.