inclusion

Reviving civil discourse

Heterodox Academy is a nonprofit organization dedicated to promoting viewpoint diversity, open inquiry and constructive debate in higher education. It works to counter ideological conformity on campuses by providing research, resources and programming that foster an environment where diverse perspectives are welcomed and critically examined.

If that sounds like what a university is intended to be, says one local professor, it’s a commentary on the state of contemporary campuses that such an organization is necessary to encourage the academy to live up to its principles.

Dr. Rachel Altman, associate professor in the statistics and actuarial science department at Simon Fraser University, is one of the campus co-chairs of the Heterodox Academy chapter at SFU.

“Heterodox Academy is an organization that fosters free, open inquiry and free discussion even about controversial issues,” she said. “It’s not just about freedom of speech. It’s also about our conduct, the way we have these conversations. I think that’s what really distinguishes it from the general free speech advocacy groups.”

photo - Dr. Rachel Altman is one of the campus co-chairs of the Heterodox Academy chapter at Simon Fraser University — Dr. Rachel Altman is one of the campus co-chairs of the Heterodox Academy chapter at Simon Fraser University. *(photo from SFU)*

Heterodox Academy provides guidelines that urge interlocutors to present their case with evidence, bring data when possible, assume the best of one’s opponent and be intellectually humble, among other principles.

HxA, as it is shorthanded, offers events, conferences, resources and other materials that “try to teach our society, especially within academia, how to interact in a productive and civilized way, even when we disagree,” she said.

These tools are intended to help bridge the divide between the ideal of a university and the reality of creating a dynamic marketplace of ideas.

“Just because we have it in our head that in the academy we should be able to discuss anything in a civilized way doesn’t mean we actually know how to do it,” she said. “They provide tools and modeling of those tools to actually teach people how to be civilized.”

The HxA chapter at SFU emerged after a group of scholars got together because they were concerned about the state of academic freedom at the university. They founded the SFU Academic Freedom Group.

Within a few months of that group’s founding, Heterodox Academy launched its Campus Community Program, recognizing chapters on individual campuses. Some SFU professors applied and were accepted among the first chapters chartered.

“We hosted a so-called Heterodox Conversation event this past September,” she said. “That’s a model developed by HxA where you invite two people who have different views on a topic and they sit down and have a conversation with the model [called] the Heterodox Way and then the audience gets involved and we have a group discussion.”

The topic of that dialogue was “The purpose of today’s Canadian universities.”

“The timing was perfect because, just the previous week, our president had issued a statement on institutional neutrality,” she said, referring to an announcement by SFU’s president, Joy Johnson, on maintaining an environment where scholarly inquiry remains unbiased by partisan agendas. “For me, I was celebrating like crazy, but there were others on campus who were very unhappy.”

Altman can’t say whether the Heterodox Academy chapter or the SFU Academic Freedom Group deserve credit for the president’s statement or for other recent developments she and her colleagues view as positive.

“I’m a statistician, so I rarely claim causation,” she said wryly. “I’m very conservative that way. But I think so.”

The groups are comparatively small, but they may be having an outsized impact.

“Everybody knows about us,” she said. “The administration clearly knows and it’s just been so gratifying to see the change in the whole tenor of the administration’s approaches over the last couple of years. It’s a clear change.”

Numbers may remain relatively small, Altman suspects, because of a false perception of their group.

“We are consistently being cast as this right-wing, conservative group and it’s not true,” she said. “We have people across the political spectrum in the group. It is a nonpartisan group.”

The idea that academic freedom and institutional neutrality are right-wing positions, she said, is belied, for example, by the gay rights movement, which emerged in the 1960s, in part thanks to the viewpoint diversity of campuses.

It is not a coincidence, Altman believes, that several HxA members, including herself, are Jewish.

“Jews have a long tradition of arguing and debating in a civilized way, the whole ‘two Jews, three opinions’ thing,” she said. “Jews are just a natural fit with the HxA model.”

In contrast, the equity, diversity and inclusion (EDI) model that has become increasingly prevalent on North American campuses in recent years is antithetical both to the academic ideal and to Jews, she argued.

“For some Jews like myself, I realized very early on that the EDI ideology that’s become so predominant in academia and elsewhere, that it was terrible for Jews,” she said. “This model of the oppressed and the oppressor, it didn’t work. Jews did not fit into that mold.”

EDI is the opposite of what it claims to be, said Altman.

“I think it’s exclusionary, it discriminates against groups,” she said. “It’s antithetical to everything I believe in because I truly believe in inclusion and anti-discrimination.… I was very unhappy about the rise of the EDI ideology and, in my groups of people who are also similarly concerned about that ideology, I think Jews are overrepresented. That would suggest I’m not the only Jewish person who sees the fundamental conflict, the contradictions in the EDI ideology.”

Altman said few people would openly admit they oppose academic freedom.

“Really, it becomes about the definition of academic freedom,” she said. “When I say I support academic freedom, that’s the end of my sentence. What I look for when I’m talking to people is the ‘but’ that can follow. ‘Of course, I support academic freedom, but … there are limits.’ Things like that.”

In some cases, Altman thinks, this equivocation comes from a lack of understanding around the core principles of academic freedom.

“But then, there are some people who truly want to change the foundation of the term, the concept,” she said. “They truly believe that we should have limits on both our academic freedom and our freedom of expression more generally.”

In addition to the SFU branch, Heterodox Academy has a chapter at the University of British Columbia, Okanagan. While there are some HxA members at the Vancouver campus of UBC, Altman said, there is not yet an official chapter there.

For more information, visit heterodoxacademy.org.

Inclusion, but not for Jews

Simon Fraser University assistant professor Dr. Lilach Marom gave a lecture May 27 called Where is Antisemitism in EDI Discourses in Canadian Higher Education? How Did We Get Here, And How Can We Move Forward?

Prevailing trends in equity, diversity and inclusion on campuses and elsewhere often exclude Jewish people and discount antisemitism, according to a Simon Fraser University academic.

Despite extensive policies around racism, discrimination and related topics, many universities and academic organizations have no explicit references in policy to antisemitism, says Dr. Lilach Marom, an assistant professor at SFU, who focuses on anti-racism and inclusion in education with a focus on structural and institutional barriers to access.

“When we look at references to antisemitism and Jewish identity across EDI policies and action plans, we see that there is not much reference,” she said during a lecture May 27 that was part of Diverse Approaches to Research in Education, a seminar series co-hosted by Faculty of Education’s Research Hub and the Research Advisory Working Group. For example, resources from the Canadian Association of University Teachers include a self-identification survey, but under the category of race and ethnicity, there is no option to select “Jewish.”

In addition to Jewish identity, the experiences of Jewish people with antisemitism are often not specifically addressed. “Sometimes, it is not named when there are other forms of oppression and racism that are named,” she said.

EDI stands for equity, diversity and inclusion (in the United States, Marom noted, it is reordered as DEI). Equity, she said, is the removal of systemic barriers and enabling all individuals to have equitable opportunity and access to benefit from higher education. Diversity is about the variety of unique dimensions, identities, qualities and characteristics individuals possess along with other identity factors. Inclusion is defined as the practice of ensuring that all individuals are valued and respected for their contributions and are supported equitably.

EDI has become the prevalent framework to address issues of social justice and equity in Canadian higher education, said Marom. Fully 90% of higher educational institutions in Canada reference EDI in their strategic planning and 91% have an EDI task force or are developing one, according to a Universities Canada survey of members in 2022.

photo - Dr. Lilach Marom — Dr. Lilach Marom *(photo courtesy)*

Marom sees a number of reasons why antisemitism is excluded. Antisemitism is often categorized as religious-based discrimination, which reclassifies it outside the realm of anti-racism.

“Jewish people see themselves as a people, which means they have shared culture, language, history, religious texts and rituals,” said Marom. “But, within the North American context, Jewishness is conceptualized as a form of religion.”

This is specifically the case in Canadian law, where antisemitism is categorized under religious discrimination and reported under hate crimes motivated by religion.

This creates a disconnect when it comes to EDI, said Marom. “In most cases, EDI typically does not centre on religious-based discrimination,” she said. “So those things are on the margins, they’re not core to the EDI discourses.”

Settler-colonialism and decolonization are core concepts in EDI discourse, which presents challenges around the way Israel and Palestine are considered.

“I’m worried about the new antisemitism that emerges at the intersection of anti-racism and settler-colonial discourses,” she said. “Both those discourses are insufficient and incomplete to understand Jewishness, the Jewish condition or the situation in Israel-Palestine.… They create this forced binary between Jewish people as the embodiment of white privilege and colonial oppression, and Palestinians as racialized and indigenous. I think this binary is not only inaccurate, it also feeds into new forms of antisemitism.”

Settler-colonialism is a leading framework for analyzing Canadian history, said Marom. Applying that framework to Zionism and the formation of Israel in a simplistic way overlooks the long and complex history of that land and creates a false dichotomy between Jewish people as the embodiment of oppression and Palestinians as indigenous, she said.

These constructions fail to acknowledge the historical, cultural and religious ties of Jews to the land dating back millennia. They also don’t acknowledge that there could be places in which there are coexisting claims to indigeneity in Israel-Palestine.

Meanwhile, the construction of Jews as white and privileged, she said, reflects a “legal and cultural whitening of Jews in North America.”

“This is not to ignore the fact that Jews definitely have gained some privileges from their ability to assimilate and integrate in this mainstream North American culture and those possibilities were not open to members of other racialized groups,” she said. “Jews have definitely gained some privileges from this ability. However, this also feeds into some antisemitic tropes or stereotypes – Jews as a ‘model minority’ or ‘super powerful’ – and have put them in a position that is not really in and not really out. These in-between spaces [mean] they can be targeted on one hand by conspiracies from the right like the Great Replacement Theory, but also pushed against from the left as an embodiment of white privilege.”

The construction of Jews as white overlooks the self-identification of Jewish people, she said, and it doesn’t recognize the diversity of Jewish people. While in North America many Jewish people are Ashkenazi, in places like Israel, the majority of people are from Asian, Middle Eastern and North African backgrounds.

“In critical discourses, we don’t talk about race as skin pigmentation nor as biological constructs,” Marom said. “We talk about it as a form of social construct. If you think about race as a social construct, looking at the history of Jewish people with marginalization, exclusion and genocide, they cannot be put aside from anti-racism discourses and be absorbed into whiteness.”

It is not useful, she said, to participate in “any form of oppression Olympics. But I think we need to acknowledge that antisemitism is not following the typical path of other racialized groups, where hopefully there is less exclusion and more integration with time,” she said. “With Jewish people, many times when they thought they were most integrated and most included, this is when they faced the most extreme forms of exclusion and marginalization.”

Marom clarified that discussion about antisemitism and the protection and safety of Jewish people should not be confused with “protection” from challenging ideas.

“We need to be willing to step into risky discussions,” she said. “But I think what EDI does is really talk about impact. It talks about how can we be engaging in those difficult spaces while still feeling that we are being seen as human, that we are included, that we have space. I speak only on my behalf [but] I think this is the case with many Jewish faculty that I know. I don’t think that this is the way many of us [have felt] since Oct. 7.”

There is a balance to be found between academic freedom and protection of minority communities, said Marom – but the approach to this balance when it comes to Jews and antisemitism seems different than in other cases.

“I just find it very peculiar that a lot of my colleagues who usually are very sensitive toward issues of inclusion and belonging all of a sudden become the strongest supporters of academic freedom when it comes to the issues of antisemitism,” said Marom. “Not that academic freedom is not important – it is really important – I’m just curious to hear how come it becomes so important now when the people in question are Jewish people.”

She also cited a seminar on antisemitism and anti-Zionism that was sponsored by about 40 organizations, most of them Muslim and Middle Eastern academic groups.

“This we would never see on other issues, in which people from the outside explained to people on the inside what they need to know about themselves,” she said. There were some Jewish speakers at the event, she noted, but they came from a very specific ideological perspective.

“I’m not saying that they are not legitimate,” she said. “I’m not even saying that they’re not important and I don’t think that we need to define who is in and who is out to speak on behalf of the Jewish people – there is enough space in the world to speak. But I am worried for the tendencies in progressive circles to adopt those voices and put them in and check the inclusion box, because that is not how we do inclusion in any other circles.”

The principle of “nothing about us without us,” the idea that no approach toward a group should be adopted without the full and direct participation of the affected people, should not be overlooked when it comes to antisemitism, she said.

A video of Marom’s full presentation is available at youtu.be/FQbGiySUetM.

Not-so-accessible city

Lenard Stanga as Hugh and Cadence Rush Quibell as Shiloh in Realwheels Theatre’s Disability Tour Bus podcast, which will be released July 17. (photo by Rashi Sethi)

On July 17, Realwheels Theatre releases its new production, Disability Tour Bus, as a radio play podcast available for streaming at realwheels.ca.

Written for podcast platforms by Amy Amantea and Jewish community member Rena Cohen, Disability Tour Bus follows Shiloh, a young wheelchair-user, as they navigate their first day as a guide for Funcouver Bus Tours. Working alongside longtime employee and relentless dad-joker Hugh, Shiloh struggles to stick to the Funcouver script when so much of “Canada’s most wheelchair-accessible city” is still so inaccessible. People and politics collide until a new passenger, Tess, comes aboard and offers common ground. The tour must go on! Because there’s someone special waiting for Tess at the end. At least she hopes there is.

The role of Hugh is played by Lenard Stanga, Jewish community member Cadence Rush Quibell plays Shiloh, and co-writer Amantea is Tess. The cast is rounded out by Mack Gordon, Caitlyn Bairstow, Ian Hanlin and Lauren Jackson playing multiple parts.

“As a wheelchair-user, I’ve heard that whole ‘most accessible city’ line a lot,” said Realwheels co-artistic director Adam Grant Warren. “It’s a big part of the reason I moved to Vancouver from the other side of the country. I’ve been here for 16 years now. After hundreds of busted elevators, torn-up sidewalks and too-full buses, I know Vancouver has a lot of work to do. Access-wise it means well, but it’s a mess sometimes. For me, that’s one of the most interesting tensions in this project: the attempt to create access when no one thought to ask what those of us who are looking for it actually need.”

– Courtesy Realwheels Theatre

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.

First Jewish Prom a success

Rachel Gerber and Judah Moskovitz, regional co-presidents of BBYO Vancouver, at the first annual Jewish Prom on May 6. (photo from BBYO & JCC Teens)

BBYO, in partnership with the Jewish Community Centre of Greater Vancouver (JCC), held its first annual Jewish Prom on May 6. Organized by BBYO’s regional teen board, this inaugural event brought Grade 11 and 12 students together for an evening of celebration and connection. From the decorations to the music, the celebration not only exceeded expectations but also established itself as an annual event within Vancouver’s Jewish teen community.

From its inception to its execution, the planning process embraced BBYO’s core principles of youth empowerment and involvement – the event was planned by the teens, for the teens. The prom was held at Heritage Hall on Main Street, and the venue was transformed. It was a red-carpet theme for the occasion, complete with lights, balloons, confetti and Oscars-themed centrepieces. Teens enjoyed a snack bar, dessert bar, beverages and popcorn. There was a photobooth on site, along with carnival games, and a live DJ kept the energy up. The décor and set-up provided the perfect backdrop for the evening’s festivities.

With more than 125 students in attendance, the atmosphere was electric from the start. The DJ played a mix of popular hits and classic dance tunes. Students from various schools came together, forging new friendships and rekindling old ones as they danced, socialized and had fun.

The BBYO Teen Regional Board worked hard to ensure that the event was both safe and enjoyable for everyone. The planning process brought together teen committees, professional staff, philanthropists and other community leaders who provided guidance and raised money in support of this initiative. Staff, volunteers and professional security were on site during the event, which was alcohol- and drug-free.

“We are thrilled with the success of our first-ever BBYO prom,” said Rachel Gerber and Judah Moskovitz, BBYO’s regional board co-presidents. “Our goal was to provide an opportunity for Jewish teens completing high school to come together and reconnect, for a fun evening, and we definitely achieved that. We want to thank everyone who attended and helped make the event such a success.”

BBYO Vancouver’s Prom is anticipated to become a highlight of the annual social calendar, bringing together Jewish teens throughout the Lower Mainland, Sea-to-Sky Corridor and Vancouver Island. BBYO Vancouver is looking forward to next year’s prom, which promises to build on this year’s event. The regional board is already brainstorming ideas for new decorations, themes and activities.

In addition to prom, BBYO holds weekly teen meetings at the JCC, regular social events in Vancouver, as well as in Langley and on the North Shore. Within just a year, the regional board has engaged more than 300 Jewish teens from various Metro Vancouver high schools, an accomplishment that began with a cohort of fewer than 20 teens, primarily from King David High School.

As the regional board continues to grow, with seven emerging leaders and increasing interest in leadership roles from more teens, BBYO’s local impact expands further – notably, Moskovitz’s election to BBYO’s AZA international board as grand aleph shaliach. Working alongside a teen counterpart from Spain, Moskovitz will assume responsibility for all Judaic content and teen programming for BBYO internationally.

BBYO is a leading global, pluralistic, Jewish teen movement aspiring to involve more Jewish teens in more meaningful Jewish experiences. BBYO welcomes Jewish teens of all backgrounds, denominational affiliation, gender, race, sexual orientation or socioeconomic status, including those with a range of intellectual, emotional and physical abilities.

With a network of hundreds of chapters across North America and in 62 countries around the world, BBYO reaches nearly 70,000 teens annually. For more information about BBYO Vancouver and its teen-led board, contact Efrat Gal-Or, regional director, at [email protected].

– Courtesy BBYO & JCC Teens

Finding community in art

“Nostalgia” by Lovena Galyide (photo by Olga Livshin)

Community Longing and Belonging, the fifth annual exhibition in celebration of Jewish Disability Awareness and Inclusion Month, is now on at the Zack Gallery.

Curated by Leamore Cohen, coordinator of Jewish Community Centre of Greater Vancouver’s Inclusion Services, the participating artists demonstrate a range of artistic levels, abilities and social affiliations, but they all strive to answer the same questions in their artwork: What does community longing look like? How to find a place to belong in our ever-changing world?

Cohen has been the driving force of this show for five years. For her, an unjuried exhibition is the best way to honour the commitment to remove barriers and celebrate community members’ creativity. If an artist wanted in, they were in, professional artist or amateur, Jewish or non-Jewish, young or old. Cohen stressed that inclusion is the basic principle, and participation is what counts most.

Many artists in the current show have participated in the Inclusion Services exhibit before. Although most of the works on display are paintings, there are also photographs and drawings. There are portraits and landscapes, figurative and abstract imagery. Some items are for sale, while others are not.

Many of the portraits are disturbing in their naked emotional anguish. The faces are jagged or crooked, angular or cubical. One of them is clearly inspired by Picasso, but all of them portray loneliness, a search for belonging.

Most of the abstract images are similarly angry or sad. Very little figurative recognition manifests, but the emotions explode out of the pictures, multiplied by dark colours and sharp lines. They depict the pain of isolation, the desire for acceptance.

Not every work is bleak. Clare Palmer’s photograph “Red Maple” is full of natural serenity, as if the photographer found her community in nature and recommends it to everyone.

Roi Alexander M. Sanchez’s painting with a long and winding title starting with Clean Environment shows a man and a woman cleaning the land, collecting garbage into sacks, together with their friends in the background. The cleaning they are doing is obviously a community event, and the artist emphasizes this with bright colours and cheerful composition. The painting radiates gladness, with a child-like flare. The author seems to say: we clean our home together.

Togetherness also seems to be the main meaning of Aileen Leong’s untitled piece, where two hearts are pierced by one arrow. Connected by this arrow of love, the hearts fly above the mountains on the golden wings of joy.

Lovena Galyide, on the other hand, doesn’t speak of love in either of her two paintings. Both are larger than most of the others in the exhibit. Both feature a single woman. In one, called “Say Yes to Your Open Door,” a girl lifts the curtain of night above her head, allowing in the light of the morning. She welcomes a new beginning and abolishes darkness. The painting thrums with hope. The girl is alone, with her back to viewers, but maybe the new day will bring her a new friend. Or a new love is waiting for her on the sunny side.

Another of Galyide’s paintings is “Nostalgia.” It is less exuberant than the first. The woman in this canvas stands in the rain outside the window of a flower shop. The viewers are “inside,” looking out. All they see is a blurry female silhouette under an umbrella. But, inside the shop, flowers bloom. Is that pensive, lonely woman going to enter? Buy flowers? Or is she just passing down the street? So many stories could start with this painting, all going in different directions. It is up to viewers to finish those stories.

Flowers are also the focus of Sandra Yuen’s “Bias.” This painting is large, and the close-up flowers are accordingly huge and gloriously pink, blooming in splendid isolation on the blue background. The painting is reminiscent of Georgia O’Keeffe’s gigantic flowers, capturing the beauty and vastness of nature.

Unlike Yuen’s exposition of colour, another large painting, by Rodrigo Perez Parra, seems composed mostly of melancholy, echoed by its subdued, earthen palette. Its title, “The Dance in the Dream,” reflects its subject: a woman standing thoughtfully beside an open door. Does she dream of a dance in her past? Does she hope to dance again? Where is her partner? Only a hat, hanging beside the door, reminds us about them. Are they coming back? Again, stories abound from this painting, some of which might even have a happy ending.

photo - “Folk Guitar” and “Tree of Life Paddle” by Andrew Jackson — “Folk Guitar” and “Tree of Life Paddle” by Andrew Jackson. *(photo by Olga Livshin)*

In the middle of all the images on the gallery walls, two 3-D exhibits stand out. Andrew Jackson’s “Folk Guitar” and “Tree of Life Paddle” are tongue-in-cheek, almost goofy. Both are real-life objects, painted in a distinctive folksy style. The guitar flaunts soaring gulls gobbling fish. The paddle is painted with the Tree of Life. Although the guitar lacks its strings, perhaps the artist considers music our inescapable community. Or sports (for the paddle)?

Another unique item on display is a small clay tablet called “The AHA Community.” The artists who created it belong to the Artists Helping Artists (AHA) collective. The plaque doesn’t list any names, but Cohen said each of the 11 little colourful figures placed on the tablet’s surface, all engaged in different artistic activities, were made by different members of the collective. They are merry self-portraits, making the tablet itself a representative of all the artists in this show.

According to their website, AHA is an art studio collective in Burnaby, where artists of all abilities and skill levels are encouraged to come together to make art – visual art, music, writing, anything goes. The studio provides space, affordable materials and the opportunity to pursue the individual artist’s aspirations. A large percentage of their membership is artists with complex needs.

Like the JCC Inclusion Services, AHA believes that art is a vital element in our lives, and that inclusion is mandatory. Their mandates are congruent – each invites people to share their feelings through art.

The Community Longing and Belonging exhibit runs at the Zack until March 28. To view the flipping book, visit online.flippingbook.com/view/836064016.

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

Building skills and confidence

Shelly Bordensky is the JCC Inclusion Services support worker for PRISM. (photo from JCCGV)

A new program at the Jewish Community Centre of Greater Vancouver aims to equip 13-to-17-year-olds with leadership skills, personal insights and paid work experience. Funded by a grant from the Diamond Foundation, the Pre-employment Program for At-Risk Youth within an Inclusive Supportive Modality (PRISM) is seeking referrals of young people who could benefit from this supportive introduction to the world of work. The workshops begin March 23 and meet weekly on Thursdays, 3:30-7 p.m. The referral deadline is March 9.

“Our definition for youth who may benefit from this program is intentionally broad,” said JCC Inclusion Services support worker Shelly Bordensky. “The goal of the program is to limit risk factors for youth, such as social exclusion – youth who may live in lone-parent homes; are recent immigrants or refugees; are living with mental health challenges or diverse abilities; are historically underserved; or are otherwise marginalized – by building skills, networks of support, and exposure to possible future career paths in Jewish communal work.”

“When you care about a teenager, whether as a parent or other trusted adult, you are keenly aware that raising a child includes preparing them for life out in the real world,” added JCC social worker Lisa Cohen Quay. “The amazing part of the PRISM program is that it isn’t just about a first job. Sessions include learning about what jobs exist in Jewish agencies, meeting with a vocational counselor, writing a resumé, taking care of your mental well-being, and so much more – not the least of which is the opportunity to try working in an area of interest at the JCC.”

Quay further explained that this paid work opportunity also gives teens an adult employer to serve as a vital future reference. “It will be wonderful if this program excites teens to come be part of the work force with those of us serving in Jewish agencies, or in another community centre,” she said. “The relationships and insights they develop in PRISM can set them on that course.”

PRISM is an offering of JCC Inclusion Services, under the direction of Leamore Cohen. For more information and accessibility supports, Cohen can be contacted at [email protected] or 604-638-7288.

– Courtesy Jewish Community Centre of Greater Vancouver

Different ways to celebrate

Meetings aren’t my favourite things, but sometimes they are stimulating or useful. At a recent meeting, I found myself thinking about the issues differently than the others in the online gathering.

Earlier this month, the Torah portion Yitro included the Ten Commandments, an important moment for the Jewish people, which we celebrate on Shavuot. We all received the Ten Commandments, and one interpretation says that this is an act of radical inclusion, because it includes all Jews. Not just the men, or the adults, or those over 13 years old, and not just those who are considered typical for one Jewish ritual or another, but everyone must be present to hear the reading of the Commandments. This means that a proper reading of the Ten Commandments should be accessible to everyone in the Jewish world, including people with disabilities of all kinds.

I have thought a lot about disability access, but I hadn’t reflected on it in terms of another holiday that is big in many Jewish communities: Yom Ha’atzmaut. At this meeting, a community leader explained – to those who had not experienced it – how the Israeli Day of Independence is celebrated here in Winnipeg. I knew she was directing her information to those who weren’t from Winnipeg. However, I’ve never been to this local event, either.

Her description was engaging: imagine a very large double gymnasium space, booths set up by many community organizations with different games, events and snacks for younger families. Then, later, kids’ choir and dance performances, and then more professional entertainment. The evening ends with fireworks.

Every year, I hear from families who have had a marvelous time at it. Yet, we have never gone. No, it has nothing to do with how we feel about Israeli politics. It has everything to do with having a child with some challenges. Early on, we knew it was impossible to manage our twins at an evening event. It messed with our bedtime schedules. It resulted in two screaming kids, overtired and unable to sleep properly. The outing wouldn’t be fun, nor would the aftermath the next day.

In the end, it wasn’t only that my twins didn’t sleep through the night until they were almost 5 years old. It was that one of my kids ended up with a diagnosis that loud noise, crowds, overstimulation and change in routines would all remain difficult for him. Sensory processing disorder, a part of his challenges, can mean a lot of things, but, for us, it means avoiding events full of noise, crowds, lights, colour and commotion – like the community-wide Yom Ha’atzmaut gathering – or splitting up parenting so that only one kid attends.

Of course, disabilities manifest themselves in lots of ways, changing and shaping our lives. Roughly 22% of Canadians age 15 and up live with some form of disability. As a younger kid, my child couldn’t stand watching movies; a short half-hour kids’ TV show was all he wanted. However, as 11-year-olds, both my kids lined up on the couch to watch The Lion King because they are doing this as a musical at school. Rather than going to a theatre or seeing it elsewhere, watching the movie at home works. It’s where we can control the volume, use a smaller screen and the pause button. This makes all the difference. Now my kid chooses, every so often, to watch an entire movie, and he thoroughly enjoys it.

As the online meeting progressed, I saw that I might be expected to work the booth at Yom Ha’atzmaut in the future. But something has shifted in me and I, too, would rather avoid this event now – both due to COVID concerns and, frankly, because it just doesn’t meet my family’s needs. Does it mean we won’t celebrate the holiday? Of course not. We’ve enjoyed our share of falafel, Israeli celebration specials streamed live online, and more, but I’ve hit a milestone of my own. I am OK with saying no to an obligation that I don’t want to do. Not everyone has to celebrate the same way to belong. Inclusion may mean that, when we gather to hear the commandments at Mount Sinai, some of us receive the message differently than others.

Part of our growth as people is getting to a place where we know who we are and what we can manage as individuals, families and as a people. I’m glad our community does this single huge event. It seems to be something treasured by several generations of Winnipeggers. That said, it’s not ideal for my family, and we don’t have to be pressured into attending it.

Jewish traditions and celebrations evolve and change over time, just as our cultural understandings of disability and inclusion do. Events that adapt to meet those needs promote Jewish continuity for generations to come. Most important, though, is knowing how to value and meet our individual needs in context of this, because, no matter what our challenges are, we are all made b’tzelem Elohim, or in the image of G-d. We all matter as part of the Jewish community, whether we attend an enormous community event or whether we stay home to celebrate instead.

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. Check her out on Instagram @yrnspinner or at joanneseiff.blogspot.com.

Some basics of goalball

This past summer, Israel’s male youth goalball team won the European ParaYouth Games. (photo by Lilach Weiss)

Can you imagine a sporting event in which the audience sits in silence? Well, this is how goalball is played. Why? So that the visually challenged players can hear the bells inside the game ball.

And, speaking of the ball, it differs quite a bit from a soccer ball. In addition to having eight small holes in it – which allow the players to hear the two bells inside of it – the hard rubber ball is approximately 76 centimetres in circumference and weighs 1.25 kilograms. By contrast, a standard soccer ball has a circumference of 68 to 70 centimetres and weighs significantly less, between 400 and 450 grams.

To ensure fair competition, goalball participants must wear opaque eye shades. All international athletes must be legally blind, meaning they have less than 10% vision and are classified as B3 (partial sight), B2 (less sight than B2) or B1 (totally blind).

The goalball court has slightly raised markings so each player knows where their post is and the game is played indoors on a court measuring 18 metres long and nine metres wide, usually with short walls to help keep the ball inside. Again, this is different from soccer, which is played on a field that is 125 metres by 85 metres.

Each game is broken down into two 12-minute sessions with a three-minute break between the first and second halves. There are six players on a goalball team, with just three members playing at any one time.

Each goalball player has a specific job. The centre is the most responsible for defence, as they have the ability to support the left or right wing. The right winger defends the right-hand side of the goal and the left winger the left, but both are also main attacking players. The objective, as with most such games, is to score the most goals.

The team area is the first defence section, which starts from the goal line. In this area, defenders are allowed to block and control the ball to stop it from entering the goal.

The landing area starts at the end of the defence line. In this section, the attacking player can move around to take a shot at the opposing goal. The neutral areas are safe zones that provide space for defending teams to hear the ball coming towards them.

Here is how the game is played in a few situations. When the defending team blocks the ball, thus preventing a goal, the game continues. When the ball is blocked and then crosses the sideline, the play is restarted by the team that blocked the ball. When the ball is thrown over the sideline, the other team restarts the game.

Players protect the goal on their hands and knees. Unlike in soccer, the ball is not kicked, it is thrown from either a standing position underarm, or rolled. To reduce the sound and make it difficult for the opponents, players try to release the ball close to the floor. They can also make the ball quieter by spinning it. The team is given a foul if their player doesn’t throw the ball within 10 seconds of touching it.

Blind soccer, another sport played by visually challenged players, differs from goalball in several ways. For instance, while players in both games wear eye covers, players in blind soccer chase the ball in an upright position. Blind soccer halves are longer, at 20 or 25 minutes, and, in blind soccer, each team has five players on the pitch at any time, four outfield players who are visually impaired and a goalkeeper – who need not be visually challenged.

Israeli goalball coach Raz Shoham said most of the injuries in the game come from over-use of the body and not from being hit by the ball. In Israel, players’ free time is limited by the fact that almost all of them work or study.

photo - Goalball player Lihi Ben David in action at the Toyko Paralympic Games in 2020 — Goalball player Lihi Ben David in action at the Toyko Paralympic Games in 2020. *(photo by Keren Isaacson)*

Before each practice, there is a 40-minute warmup session in which players exercise their torso, hands and legs. Practices are held on Thursdays and Fridays in four locations: Beer Sheva, Jerusalem, Tel Aviv and Afula. Men and boys practise mostly in Afula, while the women practise mostly in Jerusalem. Practice times are a function of when the sports auditorium is available.

Traveling can sometimes be an issue. Shoham explained that a strong player showed up at the team’s summer camp and wanted to continue playing after the summer ended, but there was a problem getting her from her village to practices. On the other hand, sometimes players leave the sport for a stretch of time and then return. Take Orel, who started playing while still in elementary school, left for a few years and now, at the age of 15, is a key player on the male youth team.

According to Shoham, goalball players range in age. At the moment, the oldest person who comes out to play is a 65-year-old grandmother. Currently, on the official playing teams, the oldest player is 35. The official team players get a few thousand shekels for playing, but it is not like regular soccer, in which team members frequently earn high salaries.

Israeli goalball players are expected to attend some 25 practices a month. And there have been good results from the hard work. Just this past summer, Israel’s male youth goalball team – players Asad Mahamid, Doron Hodeda, Shai Avni, Ariel Alfasi and Orel Ybarkan – won the European ParaYouth Games.

Coach Snir Cohen knew before the tournament that he had good players, but said he just didn’t know how good. His goal is developing this youth team into a strong adult team.

Nineteen-year-old player Lihi Ben David, who plays left wing, spoke with the Independent about her recent training experience in Brazil. The cost of the trip was largely covered by the Israel Sports Association for the Disabled (ISAD). The Israeli and Brazilian players conversed in English. She said it was refreshing to learn about a different culture. The hard part for Ben David, who is an observant Jew, was playing during the nine mourning days of the Hebrew month of Av.

Deborah Rubin Fields is an Israel-based features writer. She is also the author of Take a Peek Inside: A Child’s Guide to Radiology Exams, published in English, Hebrew and Arabic.