equality

Going beyond numbers

Jews of Colour Initiative chief executive officer Ilana Kaufman speaks at Or Shalom on June 6. (photo by Cynthia Ramsay)

On June 6 at Or Shalom, Jews of Colour Initiative chief executive officer Ilana Kaufman spoke about Beyond the Count: Perspectives and Lived Experiences of Jews of Colour. She said JoCI commissioned the survey to find out how many Jews of Colour there are in the United States, “what are our experiences, what are our perspectives, what are our beliefs, and then, how do you parlay that information into making the Jewish community, quite frankly, less racist, more inclusive.”

Kaufman was in Vancouver from Berkeley, Calif., where she is based, to share the survey results with “congregational rabbis, agency professionals, educators, board members, Jewish Federation staff, community members of colour and allies,” said Shelley Rivkin, vice-president of local and global engagement at the Jewish Federation of Greater Vancouver, which organized and funded the series of meetings. “Jewish Federation had been in conversation with Ilana about the work of the JoCI for over a year,” she said.

Or Shalom’s Rabbi Hannah Dresner introduced Kaufman at the shul talk, and Kaufman dove into the data.

“Depending on the age range you’re thinking about … between eight to 20% of the U.S. Jewish community are community of colour,” with the higher numbers being in the younger age groups, she said. “Every day in the U.S., the number of Jews of Colour is increasing, not decreasing. In terms of the data for multiracial families … 20% of U.S. Jewish families identify as multiracial. You may not see the family members of colour, but we’re there. And, if you’re on the coast, that number goes up to 25%, or one in four families. And that number, of course, is getting bigger every day, too.”

Kaufman is working with colleagues to figure out how many Jews of Colour there will be about 20 years from now. By 2042 or 2043, she said, “depending on immigration patterns, the U.S. will become half People of Colour. The majority of those folks will be multiracial and, in the U.S. Jewish community, we don’t know the date [that will happen], but those patterns map onto the U.S. Jewish community as well.”

While Beyond the Count is not a truly representative survey, as that would have cost about a million dollars, which was beyond JoCI’s capacity, the organization “cast the net as far as we could from the Jews of Colour Initiative perch,” said Kaufman. “We were able to have 1,118 qualified survey respondents in our study. It’s the largest dataset of Jews of Colour in the U.S., maybe anywhere in the world, and it’s not representative at all.” The interviewees over-represented in many areas, such as level of education attained and engagement in Jewish activities.

Regarding the methodology, Kaufman said the survey “is unapologetically framed with Critical Race Theory.”

“From our perspective,” she said, “we can’t do this work without framing it in a context where racism is real, and the effects of racism are real. And it doesn’t implicate white people, it doesn’t marginalize People of Colour, it just reveals the infrastructural truth that allows us then to leverage that truth to make change.”

Feminist pedagogy also informed the work, said Kaufman, and “we used a counter-storytelling approach, which means, instead of white folks saying, People of Colour, tell me your story … we had Jews of Colour, our community, centre the conversation and the work to create shape around that.”

JoCI doesn’t define the term “Jews of Colour,” both because race is a social construct and because identity “has to be owned and carried by the self and so we don’t want to be in the business of telling people how to self-identify,” said Kaufman. The organization uses “Jews of Colour” as an admittedly imperfect conceptual framework, she said, pointing out that, while race may be a fiction, racialization is real, and JoCI operates from that space. For those who self-identify as Jews of Colour, JoCI wants to be a space for resources and support.

Kaufman spoke about “whiteness,” also a social construct. Citing historian Karen Brodkin, Kaufman said the G.I. Bill – which offered home loans, college loans and other benefits to veterans after the Second World War – was one of the moments “when European Jews became white.” Instead of rejecting the benefits until their “black and brown family members in uniform” were offered the same opportunities, “there were moments of passive acceptance of the tools of upward mobility that were offered to Jews of European background that were not offered to People of Colour in the United States at that time,” said Kaufman. “And that’s one of the ways that Jews moved into whiteness, from being a highly ethnicized people in the United States.”

But it is a conditional whiteness, she said, and Jews who had lived with a passive acceptance of privilege had that comfort destroyed in 2016 with Charlottesville, “when white supremacists and neo-Nazis reminded Jews who had enjoyed the benefits of whiteness that they’re not safe…. And, in fact, that white identity is not seen as white in the eyes of white supremacists and neo-Nazis.”

Kaufman said one of the ways we can have a more dynamic and thoughtful conversation is to recognize the extent to which racism harms white people. “Even the concept of whiteness is such a flattened idea of who we’re talking about,” she said. “And so, when you think about Jewish ethnicity and you think just about Jewish European ethnicity, it is vast and it is diverse and, at least in the United States, it’s been boiled down to bagels … this caricature of who the Jewish people are.” When we celebrate diversity and grapple with intercultural dynamics, she said, “white folks have a stake in the conversation that’s not about being the target of opposition, but a collaborative part of the conversation” and, to do that, “we certainly have to recognize the privilege that comes with whiteness or being perceived as white…. When we get past our understanding of privilege, we need to get into who we are as ethnic, racial beings, and everybody has an equal stake in that conversation,” she said.

Almost half of survey respondents (45%) selected two or more racial categories. “And that’s the fastest growing population of People of Colour in the U.S., multiracial people, and that also maps onto the Jewish community,” said Kaufman.

One finding of the survey was that most JoCs feel more comfortable in an environment that’s multiracial. “Jews of Colour feel a tremendous amount of stress when [they’re] the only one in a situation…. We have to help people feel welcome without [them] feeling like we’re singling them out,” she said.

Respondents participated in a wide variety of Jewish activities and organizations, including formal Jewish education, attending synagogue, being part of a Jewish youth group and traveling to Israel: 63% of respondents participated in two or more Jewish activities. Yet most JoCs report having had a range of negative experiences in Jewish communal settings. At the top, 75% of respondents agreed or strongly agreed with the statement, “Others have made assumptions about me based on my skin tone,” and 74% with the statement, “I have felt burdened with explaining myself/my identity.” At the lower end, 60% agreed or strongly agreed that “I have felt tokenized” and 58% that “I have been treated as if I don’t belong.”

“A tip on that,” said Kaufman. “Of course, we want to welcome Jews of Colour into our committees to do things that matter…. If we’re reaching for someone because of what we think they look like, we have to stop ourselves. We just have say, we’d love to have you on our committee, but we want to know what you want to be on our committee for, instead of telling them … what we want them on our committee for.”

As an example, when she was asked to be on board, she made it a condition that she not have to talk about diversity. “And so,” she said, “how do you bring people in for why they want to be there, what they’re good at, how they want to grow? You just ask, how do you want to grow professionally, personally? Maybe I can give you that community opportunity if you join us, which is way better than saying, I don’t know you, I don’t know what you like, but I want you on my committee because of how I think you look.”

Overwhelmingly, survey respondents did not feel that American Jewish leaders are adequately addressing “the specific needs of members/participants who are Jews of Colour,” “the need for greater racial/ethnic diversity in Jewish organizational leadership” or “racism/white supremacy within the American Jewish community.” The numbers improve with regards to how these leaders are addressing “racism/white supremacy outside of the American Jewish community.”

“There’s deep comfort in helping those people outside,” said Kaufman. “What happens when those people are in all of us? And how do we collectively adopt a ‘those people’ identity so that we can actually dissolve this barrier between us and them?”

The study focused on racism, not antisemitism, said Kaufman. “Historically, when the U.S. has talked about antisemitism, they haven’t been including Jews of Colour in that conversation. And so, generally, when you hear about who’s being supported by the organizations fighting antisemitism in the U.S., you never see Jews of Colour included in that conversation.”

JoCI has had to be very careful, she said, so that the survey doesn’t become a tool to fight antisemitism among People of Colour. “The Jewish community and our colleague organizations who deal with antisemitism in the U.S. often use a dynamic of anti-Black racism to create support to fight antisemitism, and this has split People of Colour from Jewish people who [are] white.” She talked about the importance of taking on white supremacy. “Inside of white supremacy is both racism and antisemitism,” she said. “And I think it’s incumbent upon the U.S. Jewish community to look at racism and antisemitism side by side and, in our context, the container that holds that is white supremacy. So, I’m very interested in fighting antisemitism, I’m very interested in fighting racism and, I have to say that, in my family’s life and the lives of a million Jews of Colour in the United States, is for us to talk about white supremacy and to target racism and antisemitism in the same breath, at the same time. Because the piece is, we need to be in a relationship with our Muslim brothers and sisters, our Christian brothers and sisters, our family members all in between, because we’re all under threat from the white supremacists…. I’m very interested in fighting antisemitism but I’m not interested in fighting antisemitism if it only means we’re fighting for white, Jewish people.”

Beyond the Count makes four recommendations: support organizations and initiatives led by and serving Jews of Colour; shift organizational leadership to more accurately reflect the diversity of American Jews; prioritize creating spaces and places for discourse and dialogue with and among Jews of Colour; and promote further research by and about Jews of Colour.

Kaufman “helped us better understand the nuances and diversity of the JoC community and how systems of inequality are perpetuated in our own community,” said Rivkin in an email to the Independent. “The issues identified in Beyond the Count must be taken seriously, we can’t offer token solutions. We have to be intentional and first engage Jews of Colour to find out what they see as the key priorities and what path should be taken going forward.”

To do that, Rivkin said, “A key role of Jewish Federation is to bring stakeholders from across the community together to address critical issues and facilitate discussions…. One of our next steps is to explore the feasibility of conducting either a B.C. or Canada wide survey to gain a better understanding of the local JoC perspective.”

To read the full text of Beyond the Count, visit jewsofcolorinitiative.org.

Creating opportunities

The Jerusalem Business Development Centre (MATI) helps people create or expand businesses in Jerusalem. Two leaders of the Israeli organization visit Vancouver on May 11 as part of a Canadian tour. (photo from CFHU Vancouver)

Every year, the Jerusalem Business Development Centre, known in Hebrew by the acronym MATI, helps thousands of people create or expand businesses in Jerusalem. It does this through a range of services – from personal mentoring to training in various fields to the granting of loans – focusing its efforts on new immigrants, the ultra-Orthodox and residents of East Jerusalem.

On May 11, as part of a Canadian tour, Michal Shaul Vulej, deputy chief executive officer of MATI, and Reham Abu Snineh, MATI’s East Jerusalem manager, will be in Vancouver for “a conversation about shared living in Jerusalem, about mentoring and creating entrepreneurial opportunities for women and promoting diversity as strength.”

Abu Snineh joined MATI in 2011, as a project coordinator for a program to promote women’s entrepreneurship in East Jerusalem. Today, she heads the East Jerusalem branch, leading a team of seven employees.

“The beginning was challenging,” she told the Independent. “The decision to join an Israeli organization was inconceivable. I was afraid of the reactions and criticism of those around me. It also took me awhile to get comfortable with the staff. In addition, I did not speak Hebrew. I grew up in East Jerusalem and studied for my law degree and, later, further degrees in Jordan. All of my studies were in Arabic and I had never considered working with an Israeli organization. I realized that, if I ever wanted to really be able to help my community, I had to find a way to move forward and, over time, things settled down and today I feel completely part of the team.”

For Abu Snineh, it’s the social impact of MATI that most excites her – “The feeling that I am helping people in a difficult socioeconomic situation; helping individuals, families and women to improve their economic situation in general.”

For Shaul Vulej, it’s the “combination of social welfare and the entrepreneurship and business development – the stories of the women who manage to start a business, make a living and be financially independent, and even employ other women.”

MATI measures success by the number of participants, the number of businesses that develop, the number of businesses that expand and the number of new jobs that are created in Jerusalem because of its activities. All MATI’s programs include participant feedback, an annual review and an evaluation process.

Abu Snineh and Shaul Vulej shared one of MATI’s success stories with the Independent, that of Hiba, a fashion design instructor. They said Hiba, 36, grew up in East Jerusalem in a traditional Muslim family and was married at age 16. Despite various factors hindering her progress, she studied fashion design and proceeded to hold several jobs. She wanted to establish a sewing and fashion design school, so she joined some of MATI’s programs: the business establishment and management course, a digital marketing workshop and, recently, a program for import/export from Turkey, which will allow her to import fabrics herself. Together with her artisan husband, she rented an apartment and currently trains several groups, as part of a professional training project for teenagers, and promotes her business.

About 60% of MATI’s clientele are women, who have a range of educational backgrounds. The organization focuses on residents of East Jerusalem who are looking for employment, people who want to start a business, and existing business owners who need assistance to take the next step.

Abu Snineh described some of the challenges people living in East Jerusalem face. Difficulty communicating in Hebrew contributes to a “difficulty in being able to develop entrepreneurship and businesses that can be relevant also in Western Jerusalem, a barrier in the ability to market and sell goods and services to the Hebrew-speaking public, a barrier in dialogue with institutions and authorities in the business framework.”

A lack of trust in the Israeli government system, which does not recognize many of the East Jerusalem businesses as legal entities, has “created a situation where legal business owners in the country received grants, [while] many of the businesses in East Jerusalem (mainly small and medium-sized ones) were left without the financial security granted to others,” said Abu Snineh.

Other factors include the political and security situation, digital barriers that make it difficult to market outside of East Jerusalem or online, insufficient knowledge about business laws, “which blocks the ability to make the business legal and granting rights alongside obligations,” and “a lack of domestic and foreign tourism.”

When asked how Vancouverites could help or participate in MATI, Abu Snineh and Shaul Vulej said, “To help us establish the first hub in East Jerusalem…. A hub would provide the appropriate and technology atmosphere similar to other areas in the world.”

Also needed, they said, is support for “all the ongoing programs that provide for the progress of Arab society in East Jerusalem” and for “a program for the advancement of women in East Jerusalem.”

The May 11 event is presented by the Jerusalem Foundation in partnership with Canadian Friends of Hebrew University, and it is sponsored by the Asper Foundation, as well as the Canadian Memorial United Church. It takes place at the Canadian Memorial Centre for Peace, 1825 West 16th Ave., starting at 7 p.m. To reserve a spot, visit cfhu.org/upcoming-events or call 604-257-5133.

Trying to fix broken wings

Not fitting in. Being misunderstood and miscategorized. These are recurring themes in Flying Camel: Essays on Identity by Women of North African and Middle Eastern Jewish Heritage, edited by Loolwa Khazzoom, a Seattle writer, musician, activist and occasional contributor to the Independent.

The book was first released in the 1990s and was recently re-released.

“I wish I could say that this book is no longer as revolutionary, cutting-edge, or as needed as it was when I began compiling it in 1992, but, unfortunately, that is not the case,” writes Khazzoom, the daughter of an Iraqi Jew, in the new introduction. “Even though there have been changes – shifts in consciousness, language, and even representation – Mizrahi and Sephardi women remain overall excluded, in theory and practice, from spaces for women, Jews, Middle Easterners, people of colour, LGBTQI folk, and even Mizrahim and Sephardim. In addition, so many of the presumably inclusive conversations about us seem basic and superficial, with an undertone of it being a really big deal that these conversations exist at all.”

Khazzoom’s struggle to fit in led her to Seattle, in large part because it is home to one of the largest Sephardi communities in the United States. But even in that milieu she found herself an outsider.

“In June 2014, however, on the first sh’bath [Sabbath] after driving my U-Haul up the coast from Northern California, I was appalled by a sermon so sexist – where women were equated with ‘meat’ – that I walked out of the Sephardi synagogue, just 15 minutes after arriving,” she writes.

“I have been a hybrid all my life, forever caught between two or more worlds,” writes Caroline Smadja in her contribution to the collection. It is a state of being that is shared by many of the writers.

Yael Arami, born in Petah Tikvah to parents from Yemen, speaks of others’ perceptions of her.

“In Germany, I have had to avoid certain areas, fearing local skinheads’ reaction to my skin colour. In France, I have been verbally ridiculed and insulted for being yet another ignorant North African who does not know French,” she writes. “In California, people’s best intentions have resulted in a number of social blunders: When I left a tip in a San Francisco café, I got a courteous ‘gracias’ from the politically correct Anglo waiter. After a predominantly African-American gospel group sang at a Marin County synagogue, several members of the congregation approached me, to express their admiration for our wonderful gospel performance! It seems that wherever I go in white-majority countries, I am, in accordance with local stereotypes, seen as the generic woman of colour – Algerian in France, African-American or Puerto Rican in California.”

Rachel Wahba, an Iraqi-Egyptian Jew, calls out politically correct hypocrisy.

“Sometimes, when I bring up the oppression of Jews in Arab countries, progressive Jews get strangely uncomfortable – as if recognizing the Jewish experience under Islam would make someone racist and anti-Arab,” she writes. “During my mother’s cancer support group intake, I listened as my mother told her story of living in Baghdad and surviving the Farhud. She ended with an ironic ‘I survived the Arabs to get cancer?’ The Jewish oncology nurse was shocked that my mother was so ‘blunt.’

“Should we revise our history? Leave out the details of our oppression under Islam? Pretend my mother never saw the Shiite merchants in Karballah wash their hands after doing business with her father, because he was a ‘dirty Jew?’”

The book’s title comes from an essay by Lital Levy, “How the Camel Found Its Wings” and an Israeli film of the same name.

The metaphor involves the repair of a broken statue of a flying camel, which actually stood at the entrance to the international fairgrounds in Tel Aviv in the 1930s. In the film, the two wings of the camel become stand-ins for a dichotomy that mostly excludes Mizrahi/Sephardi Jews and yet still casts them in a negative light.

“By the end of the screening, the camel had found two new wings, and I got to thinking,” writes Levy. “I started putting my own pieces together – making my own flying camel out of the remnants of the past, borrowing missing pieces from the present, and using my imagination and willpower to try to make it all stick together. The pieces of my own American childhood, the histories that preceded it in Israel and in Iraq, and the challenges I see before me in my work are the various fragments I have been remembering and re-membering into an integral whole. I do not yet know its shape – camel, dromedary, llama, yak – but I do not care, as long as it will fly.”

How to achieve justice

Dr. Cindy Blackstock gives this year’s Dean’s Distinguished Lecture., on Nov. 15. (photo from ulethbridge.ca)

The University of British Columbia’s faculty of education is once again partnering with the Janusz Korczak Association of Canada (JKA) in presenting the Dean’s Distinguished Lecture on Nov. 15. This year’s featured speaker is Dr. Cindy Blackstock.

The lecture series highlights the ongoing work of those who seek to advance children’s rights in Canada and is presented in partnership with the JKA as a way of continuing the legacy of Janusz Korczak, a Polish-Jewish doctor and educator, who in 1942 perished in Treblinka along with nearly 200 orphans in his care.

Blackstock is a member of the Gitksan First Nation, with more than 25 years of social work experience in child protection and Indigenous children’s rights. Her research interests are Indigenous theory and the identification and remediation of structural inequalities affecting Indigenous children, youth and families.

An author of more than 50 publications, Blackstock has collaborated with other Indigenous leaders to assist the United Nations Committee on the Rights of the Child in the development and adoption of a General Comment on the Rights of Indigenous Children. Recently, she also worked with Indigenous youth, UNICEF and the United Nations Permanent Forum on Indigenous Issues to produce a youth-friendly version of the United Nations Declaration on the Rights of the Child. Her promotion of culturally-based and evidence-informed solutions has been recognized by the Nobel Women’s Initiative, the Aboriginal Achievement Foundation, Frontline Defenders and many others.

Colonialism-entrenched inequality is a lived reality for many Indigenous peoples around the world and Blackstock’s presentation, called Reconciling History, talks about what colonialism is, how it birthed multi-generational inequality and what can be done, including academically, to achieve justice in change resistant environments.

Blackstock is the 2017 recipient of the Janusz Korczak Medal. Following her lecture, directors of the JKA will present the Janusz Korczak Scholarship in Children’s Rights and Indigenous Education, Janusz Korczak Association of Canada Statuette, and Janusz Korczak Association of Canada Medal.

The event will be hosted by Dr. Jan Hare, dean pro tem, UBC faculty of education, and includes Janet Austin, lieutenant governor of British Columbia; Steven Lewis Point, chancellor of UBC; Lillian Boraks Nemetz, board member, JKA; Dr. Anton Grunfeld, board member, JKA; Jerry Nussbaum, president, JKA; Dr. Jennifer Charlesworth, representative for children and youth, British Columbia; and Dr. Chris Loock, board member, JKA.

To register for the Nov. 15 event, which will take place 5:30-7:15 p.m., visit educ.ubc.ca/deans-distinguished-lecture-reconciling-history.

– Courtesy University of British Columbia faculty of education

Can we learn from COVID?

Spring and the holiday of Passover are all about renewal and hope. This year, as our elders begin receiving the coronavirus vaccines and our economy appears to be recovering from the most critical disruption in living memory, things seem promising. We anticipate fleeing our bondage of social isolation and being transported to a land, if not of milk and honey, at least to a place of mixing and hugging.

We have (hopefully) learned a great deal. There have been many opportunities to benefit from the disruption in our lives. At the individual level, we may have learned new skills or crafts – like cross stitch or baking sourdough! – or used the time to study new fields or languages. On the collective level, we have learned that the entire world, regardless of governance, religion, language and every other difference, could mobilize (albeit not equally well) to respond to a crisis.

We also learned that, when necessary, many governments and societies could rise to the occasion (again, with different levels of competence) to save lives. Billions of dollars were “found” to save potentially devastated economies and support businesses and households. Scientists and medical professionals cooperated across boundaries to search for vaccines and to care for the ill. Ordinary people – not just first responders and others in the direct line of care but grocery clerks and those who provide services previously taken for granted – became heroes of the moment.

As the months dragged on, divisions emerged. People and their governments sometimes differed on the best responses, or any response at all. A cohort emerged questioning everything, from the best ways to stop the spread of the virus to the very existence of the virus that has infected more than 100 million and killed more than 2.5 million.

As we hopefully approach the beginning of the end of this extraordinary era, let us remember its beginning – not the fear of the unknown that engulfed us, but the unity the world seemed to exhibit in coming together to confront a danger that knows no borders.

Imagine the challenges we might be able to face and resolve if we could mobilize the world the way we did in those earliest moments of the pandemic. Can we come together to finally confront the climate emergency, which could be every bit as fatal as an unchecked virus if not addressed? Can we unite to overcome racial divisions and inequality? Can we even marginally close the chasm between richest and poorest in Canada and across the planet?

The incredible hurdle that was thrown across our civilization’s path a year ago showed our capacity for coming together when the stakes were high enough.

There are a lot of areas where the stakes are high. Can we take the lessons we’ve learned over the past 12 months and apply them there?

Immigration challenges

Six-year-old Biniyam Tesfahun with his family shortly before being transported to Israel for heart surgery. (photo by Basleel Tadesse)

Last month, while Israel was still in lockdown, an urgent flight from Ethiopia arrived at Ben-Gurion Airport. The airport was closed and incoming commercial flights had been banned in an effort to contain coronavirus infection rates. The privately chartered plane, sponsored by the International Christian Embassy Jerusalem, taxied onto the tarmac in the early hours of Friday, Feb. 12, carrying some 296 Ethiopian Jewish olim and six children in need of heart surgery.

One of those children was Biniyam Tesfahun, a 6-year-old Ethiopian-Jewish descendant who had not been granted aliyah by Israel. Doctors had discovered a rare congenital defect a month earlier that had produced a hole in his heart. The Israeli nonprofit Save a Child’s Heart had secured seats on the plane for five Ethiopian children and there was room for one more. But about a week before the flight was to depart, the family received word that the Ministry of the Interior had denied a visa.

Word spread quickly within the Ethiopian community in Israel.

Israelis began posting the news on Facebook sites, anguished that the child could die without treatment. Readers in the United States, Britain and Ethiopia stepped in to write articles and post pictures calling for the government to grant aliyah for the little boy and his family.

In no time, the news reached the office of the minister of immigration and absorption, Pnina Tamano-Shata, who insisted the surgery was an emergency and urged the Ministry of Interior to reconsider its position. A day before the flight was to take off, Biniyam’s parents were told the request was approved. The boy and his family would be issued a 10-day permit for medical treatment in Israel.

“It was all very dramatic,” said Avi Bram, who works for the Gondar, Ethiopia-based aid organization Meketa and helped coordinate the family’s transport to the airport. “None of the family is on the aliyah list, and they have not been given any permission to stay,” but the airlift was finally allowed.

Biniyam’s story, which has now traveled around the globe and been published in multiple languages, is a testament to the bond between the 150,000 members of Israel’s Ethiopian community, the Beta Israel, and the roughly 7,000 descendants still living in Ethiopia. It’s a connection, said Uri Perednik, that dominates the consciousness of many Ethiopian-Israelis on a daily basis and impacts their lives. Perednik serves as the chair for the Struggle for Aliyah for Ethiopian Jewry (SAEJ), a nonprofit organization based in Jerusalem that advocates for the repatriation of the Beta Israel to the Jewish homeland.

Perednik said what happens to the family members in Ethiopia economically and socially continues to have a direct impact on the community in Israel. He added that some of the Beta Israel have been waiting decades to be reunited with their family members. “They are torn between Ethiopia and Israel,” he said. “They send half of their salaries to Ethiopia for their families there.”

The coronavirus pandemic shutdown last year and the growing civil unrest in Ethiopia have only exacerbated concerns. “Now people also have smaller salaries or no salaries because of the COVID economic situation in Israel. So it is very tough on the families,” he added.

Ethiopian-Israelis continue to be among the lowest-paid workers in the country. A study by a media outlet (2018) found that almost 70% of Ethiopian-Israelis work junior positions to cover their household expenses, in a country that has the seventh-highest cost of living in the world (2019). For new arrivals from Ethiopia, that economic disparity can be a Catch-22, as they find they are now the major breadwinners for two entirely separate households.

Absorption challenges

Tamano-Shata, who was appointed in 2020 to direct the country’s immigration and absorption programs, says improving economic opportunities for immigrants starts with equipping them with better tools. Tamano-Shata, who arrived in Israel at the age of 3 during the 1980s Operation Solomon airlift, is the first Ethiopian-born woman to hold a Knesset seat. She understands well the challenges that Ethiopian Jews face as new citizens.

Over the past year, her ministry has restructured several core services of the country’s immigration program. She has expanded Hebrew language study for immigrants from one-and-a-half years to 10 years to help new citizens gain competency in Hebrew. Language barriers, said Tamano-Shata, are “shared [by] all olim from all over the world – those who speak English, Amharic, French, Russian, Portuguese and more.” Studies in Israel have shown that language fluency often affects employment opportunities.

Tamano-Shata has also drafted a five-year plan for “optimal integration” of new olim and targeted benefits, tax breaks and housing assistance that can help new immigrants get started when they begin looking for a new home.

photo - Minister of Immigration and Absorption Pnina Tamano-Shata, second from the right, greets Ethiopian olim as they arrive in Israel. In November 2020, Tamano-Shata announced the planned aliyah of 2,000 olim from Ethiopia, and her ministry recently reached that target — Minister of Immigration and Absorption Pnina Tamano-Shata, second from the right, greets Ethiopian olim as they arrive in Israel. In November 2020, Tamano-Shata announced the planned aliyah of 2,000 olim from Ethiopia, and her ministry recently reached that target. *(photo by Naga Malasa/Ministry of Aliyah and Integration)*

Perednik said the government has been trying for years to address immigrant housing shortages, which are exacerbated by a national housing crisis. “There have been a few housing programs by the government that were supposed to help young Ethiopian families move to better houses,” Perednik said, but “nothing has really changed.” There is hope that Tamano-Shata’s efforts will finally help the situation.

In 2016, Tamano-Shata gained notoriety as a junior Knesset member for calling attention to discrimination against Ethiopian-Israelis. Her calls led to changes to the way racial discrimination is addressed within the halls of the Israeli government. They helped open a national dialogue about racial profiling and discrimination, problems that Perednik said still continue today.

Jewish identity in Israel

Israeli author Rabbi Menachem Waldman agrees that racism is a problem in Israel. In his opinion, the greatest obstacle that the Beta Israel face is how they are perceived by other Israelis. Waldman is the author of 10 books on Ethiopian Jewry. At present, he serves jointly as the manager of Israel’s absorption program and rabbi for the Jewish communities in Ethiopia.

Waldman said the main obstacle that Ethiopian-Israelis continue to face is “their Jewish identity and their colour.” He said, even though rabbis ruled decades ago that the Beta Israel were Jewish and should be allowed to immigrate as Jews, Ethiopian-Israeli citizens continue to face scrutiny and disbelief that they are “100% Jewish.”

The more recent immigrants were required to undergo conversion as a condition of aliyah and are frequently subjected to additional scrutiny when they apply for marriage. Waldman said he believes this type of stereotyping is harmful to new immigrants. “It [leads] to racism,” he said.

Ethiopian-Israelis face economic challenges, he added, but, still, in his view, it is the constant questions about the authenticity of their Jewish identity that pose the greatest risk. “If he is a strong Jew, like other Israelis, he can overcome the difficulties,” said Waldman. “But, if he [is led to believe] that because he is Black he isn’t like other [Israelis] … it [can sow doubt] in his life in Israel.”

Tamano-Shata’s proposed changes to the immigration and absorption programs take some of these concerns into consideration. She said the government continues to make amendments to the ulpan program, which aids in the successful integration of new immigrants. She also advocates that “education, [innovation] and role models are undoubtedly significant and important tools” when it comes to overcoming prejudice.

There have been recent advances when it comes to a broader acceptance of Beta Israel traditions and customs, which generally date back to pre-talmudic times and are not widely understood by many Israelis. In 2008, the Sigd festival was formally recognized as a national holiday. While the festival has changed dramatically since its early days in Ethiopia, there are signs of a growing appreciation of the holiday in Israel, which occurs 50 days after Yom Kippur. According to Beta Israel beliefs, it is the date when God was first revealed to Moses.

In 2020, then-deputy minister Gadi Yevarkan proposed that Sigd should become an integral part of Israeli Rosh Hashanah celebrations, and celebrated by all Jews. The yearly attendance of the festival by the prime minister and other dignitaries has helped publicize the significance of the holiday and, in turn, encourage better acceptance of the Beta Israel and their traditions in the Jewish homeland.

Jan Lee’s articles, op-eds and blog posts have been published in B’nai B’rith Magazine, Voices of Conservative and Masorti Judaism, Times of Israel and Baltimore Jewish Times, as well as a number of business, environmental and travel publications. Her blog can be found at multiculturaljew.polestarpassages.com.

Women in labour force

Pamela Jeffery, founder of the Prosperity Project. (screenshot)

Pamela Jeffery, the driving force behind the Prosperity Project, led an Oct. 7 webinar entitled When Women Succeed, We all Prosper – Don’t Let COVID-19 Hold Us Back, which was part of a National Council of Jewish Women of Canada series on women and justice.

Launched on May 21 of this year, the Prosperity Project hopes to ensure that gains made by women in the workplace and elsewhere are not set back permanently by the pandemic. In July, a Royal Bank of Canada report showed that women’s participation in the labour force had decreased to its lowest level in 30 years. Women, according to RBC, have been disproportionately affected by the overall decline in work hours since March, and this has been exacerbated by the household and childcare responsibilities for which women take on a greater share than men, particularly when children are not learning in school.

“We all know that the women’s movement is unfinished,” said Jeffery. “This is why our leadership is necessary – no matter what our age or our gender. It is up to all of us to ensure that men and women have equal opportunity, which is at the heart of the Prosperity Project.”

She stressed, “There is a clear focus on making sure that the progress made over the last 60 years on gender equality is not rolled back. That is why the Prosperity Project exists.”

Jeffery spoke of three essential themes to advancing the movement: resourcefulness, relationships and risk. “Each of us has the power to bring an idea forward. We can take a calculated risk and draw on our resourcefulness and relationships to make things happen,” she said.

The Prosperity Project has several initiatives it hopes will safeguard the progress by women in the past few decades and propel it further. Among them is a “matching initiative” for nonprofit organizations whose mission is geared towards helping women with training, employment pathways, crisis counseling and mental and physical health. The initiative introduces women and men in the private sector with specific skill sets to the staff and existing boards of these nonprofits for extended volunteer assignments.

Jeffery pointed out the importance of role models and mentors for women. “A good mentor pushes someone outside of their comfort zone. Women are less likely to have mentors than men, which can explain our different career trajectories,” she said.

The Prosperity Project also plans to research and share practical solutions that will provide insights to employers and policy-makers on how to improve gender equality. Furthermore, it will enable women to learn from one another, to increase their employment income and well-being.

Jeffery cited a 2017 study by McKinsey & Co., reporting the overall societal benefits of advancing women’s equality. By addressing this issue, McKinsey found that Canada could “add $150 billion in incremental GDP in 2026 or see a 0.6% increase of annual GDP growth.”

The Prosperity Project also plans to create a modern-day Rosie the Riveter campaign, inspired by the iconic image used in advertising materials to encourage women to do factory work during the Second World War. The modern-day objective is to increase the labour force participation rate of women and, at the same time, encourage partners to share household responsibilities equally and motivate employers to bolster advancement opportunities and achieve gender parity at all levels of an enterprise.

The Prosperity Project has thus far brought on board 62 diverse female leaders from across the country, such as Enterprise Canada chief executive officer Barbara Fox, Sleep Country co-founder Christine Magee and former B.C. premier Christy Clark.

Jeffery’s own biography is one of enterprise, determination and success. An MBA graduate from Western University, in Ontario, she is the founder of the Women’s Executive Network and Canadian Board Diversity Council. She has served on the board of numerous organizations and has been a frequent contributor to the Globe and Mail and National Post.

“I am optimistic about the situation we find ourselves in, in 2020. I remind myself of how far we have come,” she said. “Back in 2003, six percent of FP500 board seats were held by women. Now, it is over 25%. I am confident we are going to be able to work together to make sure that COVID-19 does not bring us back.”

The webinar was serendipitously scheduled for an hour before the American vice-presidential debate between Kamala Harris and Mike Pence.

“We are doing quite a lot, but there is so much more to be done,” Jeffery concluded.

For more information, visit canadianprosperityproject.ca.

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

Fighting for women’s equality

Linda Silver Dranoff kicked off the four-part National Council of Jewish Women of Canada Women and Justice speaker series on Sept. 23. (screenshot)

National Council of Jewish Women of Canada started its four-part Women and Justice Speaker Series on Sept. 23 with retired family law lawyer Linda Silver Dranoff, who lives in Toronto.

The online setting allowed NCJWC members from across the country to be involved. The talk was opened by national president Debbie Wasserman, in Toronto, and closed by co-vice-president Debby Altow, in Vancouver; the question-and-answer period was handled by a committee chair, Bianca Krimberg, in Calgary.

Silver Dranoff’s talk was sobering, explaining how women in Canada have been defined by their subordinate role in the family, in relation to a man. She gave examples of laws that have reinforced this status, but also offered possible solutions, as legal reform has been an important part of her career. Among the books she has written is a memoir, called Fairly Equal: Lawyering the Feminist Revolution.

“Throughout human history, women were unprotected and vulnerable. Husbands controlled the purse strings, all property, any pension and the children,” she said. “A woman did not even own her own clothing, which was called ‘the wife’s paraphernalia.’ Women and children were property, not people. Once a woman was married, she was stuck, even if her husband beat or starved her. What we call domestic violence was considered, until very recently in human history, a private family matter that the state and the community did not get involved in.

“There was no divorce law in Canada until 1968,” she continued. “If a woman was guilty of marital misconduct, such as adultery, she could lose her right to have custody of her children and often even access to visit with them.”

Silver Dranoff became a lawyer in family law in 1974. At the time, she witnessed women staying in abusive marriages because they had little choice – if they left, they could become destitute and lose their children, too. “Marital misconduct ended any right to financial support, even if it happened after separation and divorce,” she said, explaining that settlement agreements often included a dum casta clause, a “while chaste” clause.

If a woman left her abusive husband, she said, anyone helping or harbouring her could be charged as a criminal. “This was an offence in our criminal law until the 1970s – that’s how recently it was. The law permitted a man to disinherit his wife and leave her destitute, no matter how long they’d been married and even if she was the model of a perfect wife.

“The husband controlled the wife’s reproduction. Contraception and abortion were criminal offences. A husband and wife were considered one person in law – the husband. This concept of the legal unity of husband and wife is what allowed a man to control his wife in every respect.” Until 1983, a husband could legally rape his wife – “marriage was considered consent to conjugal relations,” explained Silver Dranoff, who stressed that, of course, many men didn’t take advantage of their power – “but those who did could do so with impunity” and with legal sanction.

In addition to these restrictions, married women were discouraged from working outside the home. “In 1941,” said Silver Dranoff, “fewer than four percent of married women were employed. It wasn’t until 1955 that married women were eligible to be employed in the federal civil service. In any event, there was almost no publicly supported childcare – this actively discouraged women from employment. Even if women worked, usually out of necessity, there were no laws protecting them from discrimination in employment.” This meant that women could legally be paid less, disregarded for promotion consideration and fired if a man needed a job. “There was no law against sexual harassment in the workplace; it didn’t even exist until the early 1980s in law.”

In the public arena, said Silver Dranoff, “women were invisible.” While most women have had the right to vote since 1918 – a right won by the efforts of the first-wave women’s movement – government policy usually overlooked issues of concern to women. “Only five women were elected to Parliament before 1950,” she said. “It wasn’t until 1957 that the first woman ever was appointed as a federal cabinet minister. And a woman lawyer was a rarity – in 1951, there were 197 women lawyers in all of Canada out of a total of 9,000.”

This was the world in which Silver Dranoff grew up, and it energized and impelled her to action, as it did others. “I believe the most significant transformation allowing women a less dependent role in society came about when women could control our reproductive powers,” she said. “The birth control pill was developed in 1961. While contraception and abortion were still criminal offences, the pill gradually became publicly available in the 1960s, and that is when the second-wave women’s movement began.”

Women’s groups proliferated in the 1970s and 1980s. “The National Action Committee on the Status of Women comprised most of the major women’s organizations of the day, totalling, at its height, 700 women’s organizations that all gathered together to promote the rights of women with one voice.”

Silver Dranoff went to law school in 1969. She was a single parent with a 2-year-old and had been out of school for eight years. “Other women were also seeing a life outside the family as a possibility,” she said. “In my law school class, there were 14 women out of 300; we were five percent of the class. Had I attended eight years earlier, when I graduated from history, I would have been the only woman in a law school class in Toronto.”

With more women lawyers, there was more pressure for change and Silver Dranoff spoke about some of the advances that have been made in family law reform, Charter equality rights, abortion, violence against women, childcare, pay equity, and representation and power.

When Silver Dranoff came to the bar in 1974, women had no right to share property accumulated during a marriage, and spousal and child support amounts were “paltry and difficult to enforce.” By the 1980s across Canada, improvements had been made both in multiple laws and in their enforcement. “These changes enabled women to leave bad marriages and live independently,” she said.

However, there is more to be done. Husbands and their lawyers still “use the legal system and its processes and delays as a club to intimidate women.” As well, she added, “It is often too expensive to seek the rights which the law gives, and legal aid is severely underfunded.” Another problem is that mediation and arbitration are replacing the courts in some cases and, “as a result, women may be encouraged to make a deal that doesn’t give them the benefit of the laws we fought long and hard for.”

When the Canadian Constitution was repatriated from Great Britain in 1982, a new Charter of Rights and Freedoms was enacted. Women’s groups lobbied the government of the day, led by then-prime minister Pierre Trudeau, “to include constitutionally entrenched equality rights in the Charter – by the way, a right that American women still don’t have. Our women lawyers provided the wording to protect us, using the lessons taught by the ineffective Bill of Rights passed in the 1950s.”

One of those lessons was the need to make sure the rights were actually protected. “We had to lobby, we had to organize, we had to participate in court cases that would affect our equality rights. So, we founded the Women’s Legal and Educational Action Fund, known as LEAF, in 1985, when equality rights came into effect, to try and ensure that court interpretations of the Charter did not erode, but enhanced and ensured women’s equality rights.”

In the late 1960s, Trudeau, as justice minister under then-prime minister Lester B. Pearson, brought in amendments to the Criminal Code that permitted abortion under defined conditions. The amendments did not legalize abortion, but said the prohibition would not operate if a medical committee deemed a pregnant woman’s life to be in danger if she carried to term. This law did not work, said Silver Dranoff. Among other things, there was inconsistency among hospital abortion committees in rulings and there were no guidelines on what constituted endangerment.

“Dr. Henry Morgentaler became women’s champion,” she said. “He opened a clinic in Montreal and women traveled there from across Canada to be assured of getting and having a safe abortion.”

Morgentaler challenged the medical committee law, she said, and his goal was to get abortion removed as an offence under the Criminal Code; he also challenged provincial laws. “The main challenge was decided in 1988 by the Supreme Court of Canada,” said Silver Dranoff, “which agreed with defence counsel’s constitutional argument that the abortion provisions of the Criminal Code breached the rights of Section 7 of the Charter to life, liberty and security of the person and, therefore, was unconstitutional.”

There is no longer any federal law preventing or criminalizing abortion, or requiring anyone’s consent to the procedure other than that of the pregnant woman. There have been challenges to the change, though, including the federal government under then-prime minister Brian Mulroney, which tried twice – unsuccessfully – to form an anti-abortion law that wouldn’t violate the Charter.

“This shows how important it is to keep vigilant and organized and focused,” said Silver Dranoff. “There’s no such thing as a permanent victory, only a continuing struggle.”

A case in point is the progress that has been made with respect to dealing with violence against women. The courts used to accept the argument that, if a woman had ever had sex before with anyone, she probably consented to the approach by the accused. Victims can no longer be cross-examined on their previous sexual experience, unless the trial judge determines there is some compelling reason to allow it, said Silver Dranoff. However, “victims are still being mistreated by the courts,” she said. “As a result, many women are reluctant to complain.”

In addition to a need for more education of lawyers, police and others in the system before attitudes will change, Silver Dranoff spoke of the need for prevention, offering the example of proactive imprisonment, which is practised in some communities in the United States. Whereas a bail hearing assesses whether an accused is likely to flee before trial, this process assesses how likely an accused is to murder their accuser. If the risk of murder is high, the accused would be imprisoned until their trial and the victim (and their children) would be able to stay at home instead of having to seek shelter and protection, for example.

“I think it’s a plan that’s worthy of consideration in Canada,” said Silver Dranoff. “We also need gun control. In the hands of men who are violent against women, guns are dangerous. And the only way to control violent men using guns is to control guns. Canadian statistics show that access to firearms by an intimate partner increases the likelihood of murder by 500%.”

Childcare is another integral issue, she said. “I personally think that women will never be able to take their full place in our workforce unless we have proper health- and childcare. We need government-paid, government-subsidized childcare centres, regulated places for our children to go and be cared for while women are employed in the paid labour force.”

She said that, 50 years ago, in 1970, the importance of childcare was recognized in the Royal Commission on the Status of Women, “which called for a national childcare plan. The royal commission identified the care of children as the responsibility to be shared by mothers, fathers and society, without which, women cannot be accorded true equality. Just as true today as it was in 1970.”

She pointed to other instances in which a national childcare program had been recommended or dismissed by a federal government. Most recently, on Sept. 23, Prime Minister Justin Trudeau’s government “announced plans for a significant long-term investment in a national childcare and early-learning system, including before- and after-school care, and built on the [publicly funded] Quebec model.”

Silver Dranoff warned that government announcements, and even the making of laws, do not necessarily translate into changes. In Ontario, for example, there have been equal pay laws since 1951, she said, while the Pay Equity Act, which applied to the federal public service, didn’t come until 1984. Changes to the various laws have occurred as a result of complaints from workers, she said, and different governments and employers have either progressed or hindered pay equity.

“Statistics tell the story, too,” she said. “In 1965, women earned, on average, 41% of men’s pay…. Today, Ontario women earn, on average, 70 cents for every dollar a man earns.” While an improvement, it took more than 50 years and it’s not good enough, she said. “These statistics repeat themselves all over the world. Women are still paid less than men in every country in the world, according to research by the World Economic Forum.” And the pay gap is even larger for Indigenous, racialized and immigrant women, she said.

Potential solutions include a law requiring pay transparency, wherein a wage is assigned to a particular job, not the gender of the person filling it, and requiring companies to get equal pay certification from the government or be fined. The latter policy has been implemented in Iceland, she said.

After a few more examples of ways to improve pay equity, Silver Dranoff moved on to her final topic – representation and power. She noted that, in 2013, there were six female premiers, now there is only one (Caroline Cochrane, in the Northwest Territories).

“We need more women in positions of power and we’re having great difficulty in achieving it,” said Silver Dranoff. One deterrent is that women in politics receive significantly more abuse and nastiness than male politicians. Much of this abuse is online in social media and even anonymous; two factors contributing to the fact that few perpetrators are charged or convicted.

She said, “The law could be strengthened in this way: make social media platforms legally responsible for the content they post, just as newspapers have a responsibility to ensure that the content they print is not defamatory.”

She noted there are no provisions in the Criminal Code for online bullying, online criminal harassment, online misogyny. “The Criminal Code only deals with in-person offences,” she said. Of course, to make these types of new laws work, she added, anonymity on the internet must be curtailed or eliminated.

To sustain the advances made by the women’s movement, she said, “Feminists must run for office and be elected. Parties must nominate feminists in electable ridings.”

In Silver Dranoff’s use of the term, feminists can be any gender, just as patriarchs can be any gender. Not every woman, she said, will stand up for the interests of women.

In addition to electoral reform – she believes that proportional representation of the mixed member proportional type is the best bet, “both for society as a whole and for women in particular because it requires consensus decision-making” – Silver Dranoff would like to see changes made in the corporate world, as well. She sees a need for things like mandatory quotas for women on boards, to ensure equal representation. “Voluntary doesn’t work,” she said.

Canada also needs a national women’s organization, she said, “like we had in the early days of the women’s movement. The National Action Committee on the Status of Women represented all of us…. We need that national voice to ensure that women’s issues are monitored and our interests are heard.”

Such an organization should not be dependent on government funding, she said, “which can be, and has been, withdrawn due to the ideology of the day. And, in fact, that’s what happened to NAC in the end. The National Action Committee was relying on government funding and an unsympathetic government removed it.”

Women cannot just accept the status quo, she said, or “that makes us complicit.”

She concluded, “My message to you all is carpe diem, seize the day. There is work to be done. It is, without a doubt, long past time for women to achieve equality and justice.”

***

Note: This article has been amended to make clear that it was married women who weren’t permitted to work in the federal public sector until 1955.

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.

Starting repair process

Among the many things this year has brought us is a reconsideration of race, equality and justice, spurred in part by racism and racially motivated violence, not least that perpetrated by police. In response, the Jewish community, locally and in the United States and beyond, is engaged in a discussion about how to respond as individuals and as a community.

Jews have long been involved in advancing racial equality and other progressive issues. Hundreds of U.S. Jewish organizations and individuals recently signed on to a message of support for the Black Lives Matter movement, despite some concerns by some about antisemitism in small parts of that movement. What too few have done, as we read the news from Kenosha or Louisville or other cities roiled by racist and civil unrest, is consider the issue from a perspective that is closer to home.

Earlier this year, three Jews of colour began a modest movement to specifically raise this topic more visibly, forming a group called No Silence on Race, which issued an open letter “from Black Jews, non-Black Jews of colour and our allies to Jewish organizations in Canada.” (See story at jewishindependent.ca/working-to-advance-equality and their website, nosilenceonrace.ca.) The letter asked organizations in the community to take tangible steps based on nine pillars they outlined: allyship, education, Indigenous education, equity consultancy, employment, anti-racism advisory, JOC leadership, programming and partnerships, and JOC voices. The Jewish Independent endorses this letter.

The letter requested that organizations in the community consider making a statement detailing tangible ways they will seek to hear, engage with and empower Jewish people of colour. In response, the editorial board of the Independent has met as a group and also individually considered these issues. We offer this statement in an effort to voice our commitment to equity and justice for Jews of colour within our community and within the specific scope of our own organization, the community newspaper of Jewish British Columbians. We believe that not all nine pillars are specifically applicable to the unique role that a news platform plays in the community, though as we proceed along this process, we remain open to reconsidering all assumptions.

In demonstrating allyship, in particular, there are several specific, tangible, realizable goals we have identified and to which we commit to undertake. These include:

Redoubling our efforts to feature stories involving Jews of colour, their experiences, lives, accomplishments, challenges, specific issues, and events, as well as addressing intra-community conflicts and reconciliations between Jews of colour and the broader Jewish community;
Continuing to advance a model of journalism that encourages reconciliation between Indigenous Canadians, Jews and all Canadians;
Intentionally holding space for new and less frequently heard voices, including prioritizing writers who are Jews of colour and gender-diverse people, and actively seek out such voices, recognizing the deep well of experience and expression that has not traditionally been heard or amplified;
Partnering with, and encouraging others to partner with, individuals and organizations that elevate a diverse range of Jewish diasporas, histories and lived experiences;
Undertaking to learn and exemplify diverse ways to understand language, gender, ability and other forms of human difference;
Amplifying, through our coverage, resources from other community organizations dedicated to these goals, in the interest of education and sharing resources;
Encouraging, in our reporting and commentary, inclusive and progressive decision-making around community allocations and fundraising, and engaging in educating about a vision of community philanthropy that advances these objectives.

We make these commitments conscious of our shortcomings as individuals and as a small, struggling community institution, and strive for their fruition to the best of our abilities.

We recognize and appreciate the emotional labour required by Jews of colour, and of others who are self-advocating, and will strive to minimize this burden through self-education and using existing resources that do not place added demands on individuals and organizations engaged in this critical work.

You are likely reading this still in the Jewish month of Elul, traditionally a time to reflect on our actions over the year and to ready ourselves for the power of the High Holidays. Indeed, the Jewish concept of teshuva, of atonement, literally “return,” provides a roadmap for doing things differently and better. For those transgressions between people, wrongs must be righted and forgiveness is only possible from the person we’ve harmed. We invite you – individuals and community institutions alike – to join us as we use this time to consider specific, actionable ways each of us may take responsibility for repairing any damage we may have done to beloved members of our community who have been excluded, questioned, silenced, marginalized or otherwise made to feel outside. At the Independent, we do this reflection and the work of repair with joy and a sense of purpose. Wishing each one of you a shana tova u’metuka, a good and sweet year.