Tag: United States

Virtual VIFF now streaming

Shai Avivi, left, and Noam Imber are excellent as father and son in Here We Are. (still courtesy VIFF)

Understated and poignant are just two of the words I’d use to describe the screeners I watched in anticipation of the Vancouver International Film Festival, which opened Sept. 24 and runs to Oct. 7.

As with most everything these days, much of VIFF has moved online; however, there are still in-person screenings and talks, with audience sizes limited. And, as with other film festivals, online viewing is geo-blocked to British Columbia, meaning that you can only watch the movies if you are physically inside the province. The new format should allow for more access to the festival offerings and, while there will be those who miss dressing up and going out to the movies, there will be many people excited to be able to attend VIFF in their pajamas at home, me being one of them.

Last week, I watched two full-length features and two shorts: the narrative Here We Are, directed by Nir Bergman (Israel/Italy); the documentary Paris Calligrammes, directed by (and about) Ulrike Ottinger (Germany/France); The Book of Ruth, directed by Becca Roth (United States); and White Eye, directed by Tomer Shushan (Israel).

Every year, the Jewish Independent sponsors a selection at VIFF and, this time round, we’ve chosen a wonderfully written, acted and filmed movie. We generally have zero time and little information on which to base our choice, so I feel particularly grateful to have lucked out with this gem.

Here We Are is the story of a father who both will do almost anything for his autistic son, but who also uses his son as an excuse to not deal with the larger world. Aharon (played with incredible delicacy by Shai Avivi) has left his job to care for his son Uri (acted by Noam Imber, who gives an empathetic and strong performance). Aharon and his wife Tamara (played by Smadar Wolfman, who does a wonderful job, too) are no longer together, and Uri’s care has been left in his father’s capable and loving hands.

But Uri is an adult now and, to grow, we need space and the ability to direct our own lives. Tamara recognizes this and has worked hard to find Uri a good home, where he will be able to make friends and participate in activities with his peers. Aharon, however, is unable to let go and, though he also wants the best for Uri, he undermines Tamara’s actions – not only in words, but he takes Uri on the run.

The script by Dana Idisis leaves room for the pauses and emotions that make Here We Are an excellent film. Avivi’s face speaks more than a thousand words and you can see the inner conflict as his character struggles to accept that his son no longer needs him as much. The chemistry between Avivi and Imber makes the father-son relationship believable and compelling. And there are no “bad guys” here, even though mother and father differ in their opinions on parenting.

“I love the characters, the relationships, the way Aharon has reduced his needs to accommodate his son’s, and the transformation they experience throughout their journey,” reads the director’s statement. “I believe that, if I’m able to convey these characters as they are, from the written page to the screen, together with the bittersweet and humorous tone of the script, the audience will also fall in love with them.” Bergman accomplished his goal, and then some.

image - Ulrike Ottinger with her portrait of Allen Ginsberg, Paris 1965, and the work in colour (below)
Ulrike Ottinger with her portrait of Allen Ginsberg, Paris, 1965, and the work in colour (below). (©Ulrike Ottinger courtesy VIFF)

Paris Calligrammes is also very watchable and engaging. I’ll admit to never having heard of Ottinger before, so I was looking forward to learning more about her, her artwork, her photography and what eventually inspired her to filmmaking. However, while I thought the documentary was esthetically pleasing and gave a tangible sense of how exciting it would have been to live among the artistic elite in Paris during the 1960s, I couldn’t tell you much about Ottinger herself and what she contributed to the thoughts, images and culture of those turbulent times. But, I guess, perhaps it is assumed that one knows these things already.

image - Allen Ginsberg, Paris 1965
Allen Ginsberg, Paris, 1965. (©Ulrike Ottinger courtesy VIFF)

Ottinger does offers some interesting and valuable commentary – read by British actress Jenny Agutter – but, for whatever reason, I didn’t think it was enough. The film is named after the bookstore Librairie Calligrammes, which specialized in antiquarian books and German literature, and was where Jewish and political émigrés hung out, along with others who we would now call cultural influencers. Ottinger drove to Paris in 1962 from Konstanz, Germany, to become, in her words, a great artist; to follow in the footsteps of her heroes and heroines. She not only follows those footsteps but walks alongside the likes of Tristan Tzara, Marcel Marceau, Raoul Hausman, Jean-Paul Sartre, Simone de Beauvoir and countless others as well known.

Some of the most interesting parts of the film are about Algeria’s years-long war of independence from France (1954-1962) and the situation at the time with respect to the appalling treatment of Algerians living in Paris. Clips are shown of a peaceful demonstration held on Oct. 17, 1961, that was violently broken up by police. According to the film, 200 to 300 people were killed that night alone and, to this day, there has not been an investigation and no one has been held accountable for the deaths; even opposition newspapers didn’t report on it at the time and photos vanished from newsrooms. Ottinger notes that the order for the police to attack was given by then-chief Maurice Papon, who, under the Vichy government, had organized the rounding up of Jews to be murdered during the Holocaust.

This is a film that, I think, would be most appreciated on a big screen, but is still worth watching, for its content, yes, but mainly for its creative use of archival footage and interview clips, photographs and current-day images and filming. The documentary starts with a quote from Conseils au Bon Voyageur by Victor Segalen, advice that Ottinger has “gladly followed”: “Advice to the good traveler – A town at the end of the road and a road extending a town: do not choose one or the other, but one and the other, by turns.” If one needed inspiration to live by the conjunctions “and/both” rather than “either/or,” Paris Calligrammes might offer it.

image - Tovah Feldshuh plays a grandmother with a secret past in The Book of Ruth
Tovah Feldshuh plays a grandmother with a secret past in The Book of Ruth. (still courtesy VIFF)

While Paris Calligrammes is the product and vision of a longtime filmmaker, The Book of Ruth comes from the imagination of Chen Drachman, and is the first film Drachman has written and produced. She also co-stars in this exploration of how important it is to have symbols – in this instance, represented by an historical figure – around which to rally or by which to live one’s life.

The short takes place during the happiest, smallest (five people) and shortest seder that I’ve ever seen, and focuses on Ruth – played by veteran actress Tovah Feldshuh – and whether she is really the grandmother her granddaughter, played by Drachman, grew up knowing. While the scenario postulated is unbelievable, Feldshuh offers the gravitas and has the talent to make viewers look beyond that fact and consider the questions raised in the film about the stories we build around some people – their role in a war or a political movement or an artistic endeavour, whatever – and how that story or image can help make us, living in another time, feel less alone, more understood, etc.

image - Dawit Tekelaeb, left, and Daniel Gad co-star in the short film White Eye
Dawit Tekelaeb, left, and Daniel Gad co-star in the short film White Eye. (still courtesy VIFF)

Symbolism, of course, can be positive and negative. Racist views and bigotry also come from the stories we have learned and tell ourselves. And White Eye, both directed and written by Shushan, does a superb job of illustrating how prejudices and privilege we may not even know we have can lead to disastrous consequences.

The main character of Omer is played by Daniel Gad with convincing stubbornness and obliviousness at first, then quiet shock at what happens as a result of his desire simply to take back what is his. When he comes across his bicycle, which had been stolen, that’s all he wants to do: cut the lock off and take it back. Even after he meets the bike’s new owner, Yunes – actor Dawit Tekelaeb will win your heart with his touching portrayal of a hardworking father and husband who bought the bike so he could take his daughter to kindergarten – Omer wants his property back. Even when Yunes’s boss (Reut Akkerman) argues on her employee’s behalf, Omer refuses to budge even the smallest bit. Only after the police become involved and Yunes, an immigrant from Eritrea whose visa has expired, is taken away, does Omer realize the full implications of his actions. By then, of course, the damage has been done. And it’s much more devastating than having had one’s bicycle stolen.

For the full film festival lineup, schedule and tickets, visit viff.org.

Life goes on amid crises

Left to right: Bahrain Minister of Foreign Affairs Abdullatif al-Zayani, Israeli Prime Minister Binyamin Netanyahu, United States President Donald Trump and United Arab Emirates Minister of Foreign Affairs and International Cooperation Sheikh Abdullah bin Zayed sign the Abraham Accords on Sept. 15 at the White House in Washington, D.C. (photo by Avi Ohayon/IGPO via Ashernet)

The news on erev Rosh Hashanah that U.S. Supreme Court Justice Ruth Bader Ginsburg had passed away at age 87 cast a pall over many celebrations. Some in our community shared a teaching that says that a person who dies on Rosh Hashanah is a tzaddik, a righteous person. As tributes poured in for the late jurist, it was clear that many viewed Ginsburg as a tzaddeket, irrespective of the timing of her passing. Grief over her death was joined by the inevitable political implications of a Supreme Court vacancy mere weeks before U.S. general elections.

While Ginsburg’s death, at an advanced age and after years battling successive experiences with cancer, may not have been a complete shock, it was, for many, a tragic conclusion to the Jewish year 5780. The pandemic will be the imprinted memory of this time, but a succession of other events – uncontained climate change-driven wildfires and other natural disasters, political unrest, racial violence and police brutality, plus a litany of other crises and inconveniences – will be included when the history of this year is written.

Bad times can also bring out the best in people, though, and there is an uplifting inventory of good deeds. Locally, the way the Jewish community has rallied around those in need of food, social services and support has been heartening. This local unity and kindness have been mirrored in communities worldwide.

Among the few brighter spots on the international scene has been an opening of relations between Israel and parts of the Arab world. Suddenly, or so it appeared to most casual observers, the United Arab Emirates announced it would initiate diplomatic relations with Israel. The Kingdom of Bahrain followed suit. Other countries are alleged to be considering similar paths. When the Arab League was called upon to condemn this historic shift in relations, the body opted against. With the exception of Palestinians, the commentary from most Arab countries has been positive.

This has perhaps less to do with any newfound admiration for Israel than it does self-interest in the form of economic potential in bilateral relations with the region’s economic superpower. Geopolitical self-interest is also a factor. Nothing makes friends like shared enemies and Iran, with its nuclear initiative and ambitions for regional hegemony, makes whatever complaints the Arab world had against Israel pale in comparison. To say nothing of what’s in it for Israeli Prime Minister Binyamin Netanyahu’s political ambitions or the electioneering of the U.S. president just prior to elections in that country.

Self-interest is most likely at play in another sudden development. If there wasn’t enough happening in the world, on Monday, B.C. Premier John Horgan called a snap election, a year ahead of schedule. The wisdom of holding an election during a state of emergency has been challenged by opposition leaders and others, but the governing party did significant polling on the subject and must have concluded that whatever reticence there may be on that front was canceled out by the New Democrats’ strong position in opinion polls. By the time voting ends, on Oct. 24, most British Columbians will hopefully be more focused on the issues than on the timing.

The timing, though, is another wrinkle. The law that set fixed election dates – and which Horgan, therefore, flouted by calling the vote early – also fixes the date for the third Saturday in October. While British Columbians vote in municipal elections on Saturdays, provincial (as well as federal) elections have always been on weekdays. Observant Jews will have to make accommodations and vote early. Autumn being what it is, it is theoretically possible to race to the polls after sundown and before the 8 p.m. cutoff. Less frantically, there are seven days of advance voting, an increase from six days in the 2017 election. All voters can request mail-in ballots – early reports from avid voters suggest the process is simple and takes only a couple of minutes. It is possible to pick up (call first!) and return your vote-by-mail package at an electoral district office. For people with disabilities, there is an opportunity for voting by phone.

The pandemic has created all range of challenges in our lives. Voting in the midst of it comes with its own difficulties, but, however one feels about the decision to call an early vote, the wheels are in motion. Turnout was up in 2017 to 61.2%, an improvement from the mid-50% turnout in the previous two elections. We face important decisions about the path to an economic recovery and the management of the ongoing pandemic. We must each of us make a plan to vote, and encourage friends and family to do the same. Find out more at elections.bc.ca.

Historic Israel-UAE accord?

Hosannas of historical significance followed the announcement that Israel and the United Arab Emirates have normalized relations with each other. The truth is, we don’t really know what this means for the long-term. History is best judged in hindsight.

In some ways, the mutual recognition is not a massive surprise. Israel has long had semi-secret good relations with some of the Gulf states. But, in the name of solidarity with Palestinians, the Arab states kept official relations off the table. It is a sign now that fear of Iran, rather than solidarity with Palestinians, is increasingly the priority guiding diplomatic decision-making in the region.

New York Times columnist Thomas Friedman made it sound like the accord is the greatest thing to hit the Middle East since hummus. Calling it a “geopolitical earthquake,” Friedman suggested this was the third most important event for the region after President Anwar Sadat visiting Jerusalem and Yasser Arafat shaking Yitzhak Rabin’s hand on the White House lawn. But Friedman’s choice of those two examples may exactly undermine his case that this is quite so tectonic.

Perhaps more than anywhere else in the world, history in the Middle East does not have a consistently forward-moving trajectory. Relations between Israel and its neighbours have often been one step forward and two steps back. The anti-Zionist culture that permeates much of the Middle East and North Africa is not necessarily something that can be overcome simply by a recognition by top government officials on either side. Egypt’s peacemaking with Israel in the late 1970s can be seen as the most direct cause of the assassination of Sadat in 1981. When some extremists saw Jordan’s King Abdullah I as too soft on the Zionists, he was assassinated at the entrance of the Al-Aqsa Mosque in Jerusalem by a Palestinian, in 1951. Extremism is not limited to the Arab side – Rabin was killed 25 years ago by an Israeli extremist opposed to concessions with the Palestinians.

Extremism could derail this progress, as well. Some voices in the Arab world are already warning of dire consequences for Arab figures working with Israelis. Even if, as we desperately hope, there is not retaliatory violence, and even if rumours that other Arab countries are ready to follow the UAE’s lead are true, it may be premature to see this one step as a guarantee of rainbows and doves.

When Israel and Egypt signed the Camp David Accords and adopted a position of mutual recognition, it was perceived to be a future-changing moment. It certainly appeared that way at the time. However, relations with Egypt – then the unchallenged political, military and cultural superpower of the Arab world and the birthplace of pan-Arabism – never became chummy. What Israel has received in practical terms in the subsequent 40-plus years is mostly a cold peace. Similarly, after Israel’s parallel agreement with Jordan. There are mutual benefits and a state of comparatively benign adjacency but these relationships are hardly the stuff of great friendship.

Still, the Gulf states are different. They have not been involved in any conflagration with Israel. Their emergence as high-tech and financial powers in recent decades puts them on footing with Israel among the Middle East’s forward-looking economies.

Meanwhile, as part of the deal, Israeli Prime Minister Binyamin Netanyahu has called off his annexation plan in part of the West Bank, though it was hard to see a way forward for the ill-advised initiative. It’s possible that Netanyahu’s annexation scheme was like U.S. President Donald Trump’s Mexican border wall – red meat to their respective far-right constituents but a promise that was never going to be kept. It may not have been a jagged pill for Israelis to swallow.

And, speaking of Trump, as he often does, the U.S. president is crowing that he (via his advisor/son-in-law Jared Kushner) is responsible for this great unfolding. It seems undeniable that the U.S. administration played a role. Just 70-some-odd days out from one of the most important elections of our lifetimes, the agreement seems timed to bolster the image of the president as a statesman and appeal to Jewish and evangelical voters. However, the relationships between these actors are not entirely transparent and there are likely many moving pieces – and many lucrative business deals – to which we are not privy. Much of the excited coverage of the agreement fails to recognize the larger geopolitics in the region and how this agreement may best serve those currently in power.

Palestinian leaders are outraged by a deal that reduces their leverage in the region, and Israel and its supporters should be wary of unilateralism if there is any hope of keeping a two-state solution alive. That said, whatever the future holds for Israel’s relationships with the UAE and other Arab states, this is a time for cautious hope. While the Palestinian leadership and some of their ostensible allies, like Turkey and Hezbollah, are upset by the accord, it’s possible that they are among those who should be most enthusiastic.

Denormalization, the once-nearly-unanimous assertion by Arab states that Israel shouldn’t exist – and, in their official diplomatic worldview, doesn’t exist – was intended to harm Israel. But Israel’s economy continues humming along, even as the pandemic makes the outlook more uncertain. The biggest losers of denormalization have been neighbouring Arab people and states – most especially the Palestinian people – who are effectively quarantined from the economic engine of the region. The Israeli-UAE agreement could be a good thing for all people in the area, whether they recognize it right now or not. However, we shouldn’t let our excitement for a détente get in the way of other critical interests: a two-state solution and electing governments in the United States and Israel that are oriented to coexistence and fair play.

Israel and UAE accord

TeraGroup chair and chief executive officer Oren Sadiv, left, signs a research deal with Khalifa Yousef Khouri, chair of APEX National Investment, in Abu Dhabi. (photo from WAM Emirates News Agency via Israel21c)

Overcoming the COVID-19 pandemic could be just one of many positive results of Israel and the United Arab Emirates establishing full diplomatic relations on Aug. 13, 2020. The historic pact is expected to trigger numerous joint projects in health, economics, agriculture, water technology, telecommunications, security, culture, tourism and other fields.

“Today, we usher in a new era of peace between Israel and the Arab world,” said Israeli Prime Minister Binyamin Netanyahu in announcing the U.S.-brokered Abraham Accord with Abu Dhabi Crown Prince Mohammed bin Zayed al-Nahyan (“MBZ”).

Even before the accord, on July 3, Rafael Advanced Defence Systems and Israel Aerospace Industries of Israel signed agreements with Abu Dhabi’s Group 42 concerning research and development collaborations for solutions to SARS-CoV-2, the virus that causes COVID-19. On Aug. 15, UAE company APEX National Investment signed a strategic commercial agreement with Israel’s TeraGroup to develop SARS-CoV-2 research. And, on Aug. 16, in the culture arena, Israeli singer Omer Adam announced that the UAE royal family invited him to perform a private concert.

Netanyahu said the two technologically advanced countries will open mutual embassies and direct flights, among other bilateral agreements.

“This is the greatest advancement toward peace between Israel and the Arab world in the last 26 years, marking the third formal peace between Israel and an Arab nation, after Egypt (1979) and Jordan (1994),” he said.

One big difference is that Israel and the UAE – a federation of seven states including Dubai and Abu Dhabi – do not share a border and have never warred with one another. Under-the-radar business and security ties have been building over the past 20 years, and diplomatic ties more recently.

In 2015, Ministry of Foreign Affairs Director General Dore Gold opened a diplomatic mission in Abu Dhabi connected to the International Renewable Energy Agency. In 2018, Israel’s communications minister attended a telecommunications conference in Dubai; in 2019, Israel’s foreign minister spoke at a United Nations environmental conference in Abu Dhabi.

Israel’s culture and sports minister came to the Abu Dhabi Grand Slam judo competition in October 2018, where, for the first time, the UAE permitted Israeli competitors to wear their national flag on their uniforms, and played the Israeli national anthem on the winners’ podium.

The new agreement puts an official stamp of approval on this ongoing relationship and allows it to expand in full daylight.

* * *

The development of coronavirus vaccines, therapeutics and testing will “absolutely” figure prominently in Israeli-UAE deals following the Abraham Accord, said Jon Medved, chief executive officer of Jerusalem-based OurCrowd.

Medved has been traveling to the UAE for years, building contacts between Israeli and Gulf entrepreneurs, investors and experts.

“They’ve got world-class hospitals and there is huge interest in working with Israel on healthcare technology, telemedicine and digital health,” he told Israel21c.

Medved spoke in Abu Dhabi last December at the SkyBridge Alternatives (SALT) investment conference. He was the first Israeli investor to appear on a public stage in the UAE.

“I wasn’t sure they would let me speak openly about Israel, but, on the contrary, they wanted me to talk about Israel’s ecosystem,” said Medved. “You could tell we are in historic times. I was amazed how open they are to us and how aware they are of what is going on in our country.”

Medved reiterated that the UAE has long done business quietly with Israel but now will become a bigger trade partner and a bridge to other Gulf-region markets for Israel.

“For most of us, the Arab world has been more or less an afterthought and that’s about to change,” he said. “We will sell them enormous amounts of health gear and ag-tech, education-tech and cybersecurity,” he predicted. “For the startup community, the agreement will open up a source of tremendous new investment from the best investors in the world. [The Emiratis] are not only deep-pocketed but incredibly skilled, experienced and sharp.”

However, he added, “The real challenge for us is how we can really make this a win-win by trying to understand what they want. My sense is they don’t want to be passive investors. They want to build joint ventures, engage in technology transfer, build startups, do business and create jobs and long-term value and partnership.”

* * *

The Abraham Accord is “a huge diplomatic achievement for Netanyahu” and a “brave leadership act of Bin Zayed,” said Yoel Guzansky, senior research fellow at the Institute for National Security Studies and co-author of Fraternal Enemies: Israel and the Gulf Monarchies (Oxford University Press, 2020).

Guzansky, who coordinated Israeli policy on Iran and the Gulf states under four national security advisers and three prime ministers, said in a press call on Aug. 13 that “the announcement was historic and dramatic, but not 100% surprising for those who have been talking behind the scenes with Emiratis.”

“Relations between Israel and some of the Gulf States, especially the UAE, [are] the worst-kept secret in the Middle East,” Guzansky said. “It was almost ordinary for Israelis to visit the Gulf representing industries from diamonds to agriculture to desalination to security. Relations evolved, especially in the past five years, in several dimensions – security intelligence, economic/commercial, cultural and religious dialogue – pushed and led by Bin Zayed.”

Guzansky believes the deal could catalyze other Arab countries in the Gulf and North Africa. Indeed, Netanyahu said he expects to “soon see more Arab countries join our region’s expanding circle of peace.”

Bahrain released a statement lauding the landmark Abraham Accord, while an anonymous Saudi Arabian source told Israel’s Globes business newspaper that “the Arab world has a great deal to gain from Israel.”

The Israeli Ministry of Foreign Affairs has confirmed the start of phone service with the UAE and stated that the peace treaty “will benefit the entire region, helping secure a brighter and more prosperous future for all.”

Israel21c is a nonprofit educational foundation with a mission to focus media and public attention on the 21st-century Israel that exists beyond the conflict. For more, or to donate, visit israel21c.org.

להאריך את הסגירה של הגבולות

(Wikimedia Commons)

שלוש המדינות של צפון אמריקה שוב החליטו להאריך את סגירת הגבולות היבשתיים ביניהן. זאת, פרט לנסיעות חיוניות והעברת סחורות ממדינה למדינה. סגירת הגבולות בין ארצות הברית, קנדה ומקסיקו החלה כבר בחודש מרץ השנה. לאור התפרצות מגיפת הקורונה במדינות השונות ובמספרים גדולים, בעיקר בארה”ב ומקסיקו. ומקביל לאור התמיכה הגורפת בסגירת הגבולות מצד אזרחי קנדה, רבים מעריכים בצפון אמריקה שהשיגרה ופתיחת מעברי הגבול מחדש לא תחזור עד לראשית השנה הבאה, לכל המוקדם.

בראשית חודש אוגוסט החליטו הממשלות של ארה”ב, קנדה ומקסיקו להאריך בשלושים ימים נוספים את הסגירה המשותפת של הגבולות היבשתיים ביניהן. וזאת מתוך רצון לבלום את ההתפרצות המחודשת של נגיף הקורונה בשלוש מדינות אלה.

בשלב זה, מעברי הגבול בין ארה”ב ומקסיקו, ובמקביל בין ארה”ב וקנדה, יישארו סגורים עד העשרים ואחד בספטמבר, לכל הפחות. חשוב להבהיר כי הסגירה הממושכת לא משפיעה על הסחר הרב בין המדינות ושינוע של סחורות שונות (באמצעות משאיות). זאת, כמו גם על טיסות מסחריות שממשיכות להתקיים בין המדינות והעברת סחורות באמצעות מטוסים. רבים מבקרים את המדינות שלא מאפשרות להשתמש במעברי הגבול, אך מאפשרות לטוס ביניהן.

השר לביטחון המולדת בפועל של ארה”ב, צ’אד וולף, אישר את הדיווחים על המשך סגירת הגבולות בין המדינות. וולף אמר כי ארה”ב תמשיך לעבוד עם קנדה ומקסיקו כדי להאט את התפשטות מגיפת הקוביד. בהתאם לכך סוכם להאריך את המגבלה על תנועה שאינה חיונית, עד העשרים ואחד בספטמבר.

החל מהשמונה עשר במרץ השנה החליטו ארה”ב, קנדה ומקסיקו על סגירת מעברי הגבול. שלוש המדינות תיאמו זאת מראש והחליטו על המשך סגירת מעברי הגבולות ביניהן בחודש נוסף. זאת למעט נסיעות חיוניות ומעבר סחורות.

וולף ציין כי נשיא ארה”ב, דונלד טראמפ, אמר לפני מספר ימים כי הגבלת הנסיעות והגברת הפיקות על מעברי הגבולות בין המדינות, היא כלי נוסף במאבק בנגיף הקורונה.

שלוש הארכות נוספות בוצעו במאי ולאחר מכן ביוני ולאחרונה ביולי, עד העשרים ואחד בחודש זה. כך שההחלטה של שלוש המדינות של צפון אמריקה שהתקבלה לפני מספר ימים לא בדיוק הפתיעה רבים. סוכנות הידיעות רויטרס דיווחה כי בממשל טראמפ מבינים שיהיה צורך להאריך את סגירת הגבולות עד שסכנת הקורונה תחלוף, כאשר ההערכות מדברות על לפחות כמה חודשים נוספים שבהם הגבול יישאר סגור בין שלוש המדינות.

יש להזכיר כי לא מדובר במהלך חד צדדי. נראה שאזרחי מקסיקו וקנדה מגבים את החלטת הממשלות שלהם. לפי סקר שפורסם לאחרונה בקנדה מתברר כי שמונים וחמישה אחוז מהאזרחים תומכים בסגירת הגבול עם ארה”ב, עד סוף שנת אלפיים ועשרים.

על אף הקירבה הגיאוגרפית של שלוש המדינות, יש לזכור כי הן נמצאות במצבים שונים במאבקן כנגד נגיף הקורונה. בארה”ב שבה גרים כשלוש מאות ושלושים מיליון תושבים יש כבר למעלה מחמישה מיליון ומאתיים נשאים של המחלה, כאשר למעלה ממאה שישים ושבעה אלף איש מתו מהקורונה. בקנדה שבה מתגוררים כשלושים ושבעה מיליון איש יש כבר כמאה עשרים ואחד נשאים של המחלה, כאשר למעלה מתשעת אלפים מתו מהקורונה. ואילו במקסיקו שבה גרים כמאה ועשרים ושמונה מיליון איש יש כבר למעלה מכחצי מיליון נשאים של המחלה, כאשר למעלה מחמישים וחמישה אלף איש מתו מהקורונה. לפי הערכות קרוב לוודאי שלפחות במקסיקו מספר החולים והנפטרים מהמגיפה הקשה הרבה יותר גבוה.

טרודו לא יתערב

נשיא ארה”ב, דונלד טראמפ ,וראש ממשלת קנדה, ג’סטין טרודועניין בחדשות
(Shealah Craighead, 2018)

ראש ממשלת קנדה, ג’סטין טרודו, לא יתערב הליך המשפטי שמתנהל בבית המשפט העליון של מחוז בריטיש קולומביה בוונקובר, להסגרת סמנכ”ל הכספים של ענקית התקשורת הסינית וואווי וסגן יו”ר מועצת המנהלים, מנג וואנג’או, לארה”ב. הליך ההסגרה צפוי להימשך עוד חודשים ארוכים ואולי שנים. נקבעו כבר דיונים בביהמ”ש לראשית שנה הבאה שיכללו את טענות ההגנה שנשיא ארה”ב, דונלד טראמפ, התערב בהליך ההסגרה משיקולים פוליטיים. פרסום הספר החדש שמסעיר את ארה”ב “החדר שבו זה קרה” של היועץ לביטחון לאומי לשעבר של טראמפ, ג’ון בולטון, מחזק את טענות ההגנה בנושא.
טרודו הגיב למכתב של חברי פרלמנט ודיפלומטים קנדים לשעבר שנשלח אליו בשבוע שעבר, ובו הם מציעים ששר המשפטים הקנדי, דיוויד למטי, יתערב בתהליך ההסגרה וישחרר את וואנג’או. כך שמקביל סין תשחרר את שני הקנדים שהיא מחזיקה בהם כבר יותר משנה, היזם מייקל ספאוור והדיפולמט לשעבר מייקל קובריג, שמואשמים בריגול. מעצר הקנדים נועד להפעיל לחץ על קנדה לשחרר את וואנג’או. ממשלת סין לא חוסכת שום הזדמנות להתקיף את קנדה ובעיקר את טרודו לאור מעצרה של וואנג’או.
טרודו אמר בתגובה למכתב כי קנדה לא תיכנע ללחץ של הסינים באמצעות מעצרם של הקנדים אותו הוא מכנה “סיטואציה נוראית”, וכי אסור לקנדה: “לתת למדינות לחטוף קנדים כדי להשיג את מבוקשן מאוטווה”. טרודו הוסיף כי שיחרור וואנג’או כדי לתפתור בעייה קצרת טווח תסכן אלפי קנדים שנוסעים לסין וברחבי העולם, בעקבות כך שממשלת קנדה תודיע למדינות העולם, שאפשר להשפיע על מדיניותה על ידי מעצר של אזרחיה באופן אקראי.
טרודו ממשיך לתמוך בעצמאות מערכת המשפט והתביעה הקנדית, בזמן שמתנהל הליך הסגרת וואנג’או לארה”ב, לאחר שנעצרה בוונקובר בסוף אלפיים ושמונה עשרה לבקשת האמריקנים. לאור מעצרם של שני הקנדים טרודו ציין כי קנדה “פתוחה לכל פעולה נגד סין כל עוד שלא תסכן קנדים אחרים בעתיד”.
וואנג’או (בתו של מייסד וואווי הביליונר רן זנפיי) שוהה בוונקובר בביתה המפואר, בתנאים מגבילים שנקבעו ע”י ביהמ”ש, לאחר שהפקידה ערבות של עשרה מליון דולר. במהלך היום היא יכולה להסתובב בתחומי העיר בלבד כאשר צמיד אלקטרוני מוצמד לרגלה, ביחד עם אנשי ביטחון (במימונה).
לטענת משרד המשפטים האמריקני וואנג’או העקפה את הסקנציות האמריקניות על איראן, ועשתה עימה עסקים באמצעות חברת מדף מהונג קונג בשם סקאי.קום. זאת תוך שהיא מציגה מצג שווא לבנקים האמריקנים שסקאי.קום כביכול היא חברה נפרדת מוואווי. כתב תביעה האמריקני כנגד וואווי, וואנג’או ובכירים נוספים בחברה, כולל עשרים ושלוש עבירות פליליות. בהן: הונאת ארבעה בנקים להסוות קשרים עם מסחריים עם איראן, גניבת סודות מסחריים וטכנולוגיות מחברת טי. מובייל, זיופים, הלבנת הון, ניסיונות לשיבוש חקירה והשמדת ראיות. לדברי האמריקנים הפעילויות הבלתי חוקיות של וואווי ומנהליה נמשכו למעלה מעשור.
ביהמ”ש בוונקובר קבע לפני כחודש שהעברות שמיוחסות לוואנג’או בארה”ב תקפות גם בקנדה, ולכן הליכי הסגרתה לארה”ב גם כן תקפים. ביולי ואוגוסט תציג התביעה מסמכים נגד הנתבעת ובספטמבר ההגנה תגיב עליהם. בראשית פברואר שנה הבאה ידון ביהמ”ש בטענות ההגנה שיש לבטל את הליך הסגרת וואנג’או, כיוון שהופרו זכויותיה, עת עצרה בשדה התעופה של ונקובר. ההגנה טוענת עוד שהתביעה האמריקנית הטעתה את ביהמ”ש בנוגע לעובדות הקשורת למעצרה. עוד טוענת ההגנה כאמור שטראמפ, משתמש במעצרה של וואנג’או כקלף מיקוח במלחמת הסחר שלו עם סין, והוא ציין כי יתערב לשיחרורה אם זה יביא להסכם טוב יותר עם הסינים. ההגנה תיעזר בספרו החדש של בולטון שבאחד מפרקיו מצויין כי בארוחת חג המולד לאחר שוואנג’או נעצרה, ציין טראמפ לכאורה על הלחץ שזה יצר על הסינים, תוך שהוא מכנה את וואנג’או “איוונקה טראמפ של סין”. בסוף אפריל ביהמ”ש בוונקובר צפוי להכריע אם תוסגר וואנג’או לארה”ב.

Political art of living

Avram Finkelstein will be participating in the Queer Arts Festival, which takes place July 16-26. (photo by Alina Oswald)

A lot of it feels familiar, said New York-based artist and activist Avram Finkelstein about the current situation in the United States. The same American institutions that failed during the HIV-AIDS crisis are failing to effectively deal with the pandemic. And, when he was a teenager in the 1960s, cities were also being burned in America.

“It’s sad to think that we will be having the same struggles,” he told the Jewish Independent in a phone interview last week. “But, also, as you get older, you realize that progress is not a pendulum swing from left to right, it’s actually a spiral going forward and things do move to the right and they move to the left, but [there is] incremental change. So, part of me feels like we’re seeing the dying gasp of a world that I hope we’re leaving behind, and I see a world in the future that I want to live in. So that’s kind of helping me through this.”

Finkelstein was scheduled to come to Vancouver next month to participate in the Queer Arts Festival.

A founding member of the Silence=Death and Gran Fury collectives, as well as the political group ACT UP, he is the author of After Silence: A History of AIDS Through its Images (University of California Press, 2017). His artwork is part of the permanent collections of MoMA, the Smithsonian, and the Victoria and Albert Museum, to name but a few places, and his work has been shown around the world. He was set to unveil one of his new works in Vancouver. As it is, with the restrictions required to minimize the spread of COVID-19, he will be helping open the festival remotely, as part of a panel discussion chaired by curator Jonny Sopotiuk, which will also provide viewers with a tour of the festival’s art exhibition.

“I have a large mural that was going to be in the exhibition and now it’s going to be in a virtual space,” said Finkelstein. “I’m very excited about this piece and the fact that Jonny chose it – it’s the first time I’ve shown it…. I had a commission to do a work for the Shed, which is a new art space in New York, and, while I was waiting for the weaving tests of the final pieces – it’s a very large jacquard weaving – I decided to start drawing from the same source material as the cartoon for the weaving. I hadn’t drawn since recovering from a stroke; I had a stroke about two years ago…. I then realized that my hand isn’t my own, my body is no longer my own.”

The source material, he explained, “is a portrait of a gender-non-conforming friend who later transitioned. The work was all about corporeality as an abstraction and the ways in which we’re allowed to look at certain things, and what is public and what is private about gender and sexuality. And then, all of sudden, I realized, I’m actually talking about my own body in these drawings because my own body is not my own body anymore. I realized that I had made this sharp pivot from an abstract, theoretical idea of corporeality to this kind of war or dance, or I don’t know how to describe the physical process of having to use your entire body to hold a pencil.”

Despite the health, political and other challenges Finkelstein has faced, he remains hopeful.

“We’re trained to think that, if we don’t have hope, then the only thing that’s left is despair, but the truth is, hope isn’t so much the point – it’s the horizon that hope is sitting on and, so long as you can see a horizon, I think that, to me, is the same thing,” he said.

“I’m Jewish, as you know, and I think that Jews have a very different relationship to memory and to witnessing. If your people have been chased all over the globe for centuries, you take a long view. You sleep with one eye open, but you take a long view, and I think, therein, I’m eternally hopeful.”

In an interview in 2018, Finkelstein predicted that the situation in the United States would worsen before it improved.

“Which is another thing about being Jewish – you learn that there is no such thing as paranoia because it’s all real,” he said. “So, one could have seen, as plain as the nose on one’s face, where America was heading. And, in actual fact, what happened with Trump’s election was, we’ve joined the international march of global totalitarianism…. And, it’s not about to get really bad, it’s really, really bad. It’s really bad and I think that, here again, you can’t be Jewish and not think – not think your entire life, actually – in some way being prepared for, OK, what are the risks I’m willing to take if this happens? How far would I be willing to fight for other people if that happens. The shadow of Nazi Germany never escaped your consciousness.”

So how does Finkelstein conquer the fear?

“I guess I’ve replaced it with anxiety,” he said, laughing. But, he added, “I don’t know why I’m not fearful. I think that I was just raised – a day doesn’t go by that I’m not reminded of another lesson or another incident or another part of Jewish-American social history in the 20th century that my family was directly there for. I almost feel like I’m the Zelig of the left. All the stories you would tell my mother or my father, they’d be like, ‘Oh, yeah, we were there. We were there at the Robeson riots. Oh, yeah, we were there when they closed The Cradle Will Rock and everyone walked down the street’ – exactly the way it was in the last scene in Tim Robbins’ movie. When I saw it, it seemed too preposterous, I called my mother, said, ‘Could that have happened?’ And she started singing the song that Emily Watson sings in the film.

“So, I think I have such a sense of self that one could interpret it as fearlessness, but I think that it would be more accurate to say I was not given an alternative role model. I was raised to feel the suffering of others and, if other people are suffering, there’s no night’s sleep for me. So, there’s really no option – you’re either closing your eyes to something terrible or you’re doing everything you can to try and make it less terrible. And I think that that’s the Jewish condition.”

He described Jews as being like queer people. “We are everywhere,” he said. “We’re in every culture, we’re in every race, we’re in every gender, we’re in every country. We have every type of ethnic community that we surround ourselves with. An Ethiopian Jew is different from an Ashkenazi Jew, but we’re still all Jews.”

Though raised by atheists, he said, “I don’t think you’ll find anyone more Jewish than I am or than my family, but Jews are prismatic. We are many things. Consequently, I feel like I can’t speak on behalf of other Jews, I can only speak on behalf of myself.

“Likewise, I’ve always had people of colour in my family; I just always have. And, I learned very early on back in the ’60s, when the civil rights movement was fragmented between King and Stokely Carmichael and the Panthers, and everyone was choosing sides, I think that’s another example of what I’m talking about – there are many ways in which to be black. And so, I don’t feel like what I have to say about this current moment is anywhere near as important, essential, vital, critical … [as] a person of colour – what a person of colour has to say about this moment is much more important.”

image - The original Silence=Death poster has been adapted over the years by many people, including for use as a pin
The original Silence=Death poster has been adapted over the years by many people, including for use as a pin.

Finkelstein was one of the minds behind the now-iconic Silence=Death poster, which has been adapted over the years by many people. A variation of it could be seen in at least one of the recent protests. The original iteration encourages viewers to use their power and, for example, vote. In general, working towards solutions is an important part of Finkelstein’s activism.

“I think critiques are easier,” he said. “I think also we mistake public spaces, we mistake the commons, as a declarative space. I tend to think of it as an interrogative space. I think that, even in late-stage capitalism, when someone is trying to get you to put your money in a bank or go buy a soft drink, there’s something Socratic about the gesture of trying to get you to do something … you’re responding to it, you’re engaged in it, and that’s the interrogative part that I think is easy to overlook. And I think that’s where the answers are.

“I think that the way that the Silence=Death poster is structured is it’s really like a bear trap. We worked on it for nine months – the colour has certain codes and signifiers, and the triangle has another set of codes and we changed the colour of the triangle from the [concentration] camps and inverted it to obfuscate some of the questions about victimhood. And the subtext has two lines of text, one that’s declarative and one that’s interrogative, and the point size forces you into a performative interaction.”

This poster and other work with which Finkelstein has been involved include aspects that “people are very afraid to experience,” he said, “which is fallibility, mess-making and tension. And I find all of those things as generative, as kindness, support, community. They’re differently generative and … hearing so many people who are trying to figure out how to find their way in, as white people, into the conversations that are happening in America right now, is the same struggle as a young queer person trying to find their way into the AIDS crisis. I mentor a lot of young queer artists and activists and the first thing they say, their immediate impulse is, I have no right to this story, I wasn’t here, I didn’t live through it. To which my response is, immediately, you have every right to the story – it’s your story, it’s the story of the world…. Race is a white person’s problem. People of colour are paying the price for it, but the problem, the genesis of the problem, is whiteness. And we have to figure out how to talk about it…. But I think now is the time for listening.”

He said, “We have to know what our responsibilities are and this goes back to Judaism – our responsibilities as witnesses. You can’t let your discomfort change the importance of this moment or overshadow the importance of this moment.”

One of the things Finkelstein does is teach social engagement via flash collectives. “I think we’re never put into a position where people mentor our personhood,” he said. “We have people mentor us as computer programmers or healthcare providers or tax accountants or artists or writers, but … there’s something primeval which is missing in the way we’re acculturated, and the flash collective is almost shamanistic in that regard; it taps into this primal thing that is quite astonishing when you let it out.”

Understanding that he will not live forever, he said “the Silence=Death poster casts a very mighty shadow and it makes it very difficult for people to figure out how to make new work, if that’s what they think it has to be…. It became obvious to me that I could be talking about Silence=Death until the day I drop, but, one day, I am going to drop and I want other people to start making those new works and I thought this would be a way to get people to make new work.”

He described the collectives, which teach political agency, as being “like a stew of the top 10 hits of grassroots organizing in a condensed workshop that’s tailored to the individuals in the room.”

He said, “I believe that I don’t necessarily have to change the world because I know that there could be a teenager in 2050 who sees something that someone I worked with did that made them think of something else that I never would have thought of. That is the point of the work, not the how do I fix it before I’m gone, which is the dilemma of Larry Kramer [who passed away last month]. He really thought, and I think it’s really male, but it’s very men of a certain generation also – he really thought that he could fix the AIDS crisis, and it didn’t happen.”

Unfortunately, space doesn’t allow for most of what Finkelstein shared with the Independent about Kramer, who he described as “a complicated person.”

Kramer was a rhetorician, said Finkelstein. “And I’m a propagandist. We’re both rhetoricians in a way, but what was the dividing line that made Larry incapable of understanding the work that I did?… I felt like I understood his process better than he understood mine. And I started to think, well, here’s the difference between a person who articulates their rage with words and a person who articulates their rage with every tool in the toolbox…. Not to make myself sound superior, but I realized that I think of rage as sculptural; he thought of rage as rhetorical. I think of rhetoric as sculptural, I think of it as casting a shadow and activating social spaces. And I think that he was a Jewish gay man of a different generation and a lot of his rage was tied into his personal struggles. And I did not have those. I had other personal struggles, but I did not have them.”

As part of the Queer Arts Festival, Finkelstein will lead a flash collective on the question, “What does queer public space mean in a 21st-century pandemic?” He hopes the resulting work will be shown in a public space.

For more information about the festival, visit queerartsfestival.com. The next issue of the JI will feature an interview with QAF artistic director and Jewish community member SD Holman.

Racism is a Jewish issue

On June 4, New Brunswick resident Chantel Moore, originally from the Tla-o-qui-aht First Nation near Tofino, B.C., was shot to death by a police officer sent to her home to check on her well-being. On May 27, Regis Korchinski-Paquet, an indigenous-black woman, fell 24 floors from her apartment during a police incident in Toronto.

In the United States, George Floyd died on May 25, after being pinned to the ground with a knee pressed into his neck for more than eight minutes by a police officer in Minneapolis. Breonna Taylor was killed March 13 in her bed in Louisville, Ky., in what amounts to a home invasion by police. Ahmaud Arbery was chased by three armed white neighbours and murdered on Feb. 23, while he was jogging in Georgia.

The challenge in compiling a list of names of black Americans and indigenous and racialized Canadians killed by police or lynched by vigilantes is choosing which from a horrifically long list of victims’ names to include. And the structural conditions that have led to this particular moment of upheaval are not new. Similar demonstrations have occurred after particularly egregious incidents, like the killing of Michael Brown by police in Ferguson, Mo., in 2014; Trayvon Martin, who was murdered in 2012 by a cop-wannabe; and the beating of Rodney King by police in Los Angeles in 1991. Again, the list of just the most familiar incidents could fill pages. And they are not limited to the United States.

Could this time be different? One thing that some Black Lives Matter proponents are noting is the apparently unprecedented engagement of non-black allies in this moment. Is this because we all have more time on our hands right now? Or have we reached a tipping point, when the lofty language of equality has finally penetrated deep into the mainstream of North American society?

There are parallel streams happening, from the issue of police violence to the broader matter of societal behaviour toward racialized people. These are exacerbated by the unpardonable conduct of the U.S. president. When Trayvon Martin was killed, then-president Barack Obama noted that, if he had a son, he would look like Trayvon. The current president tweets threats of violence and has police forcibly clear peaceful demonstrators so he can have a photo taken in front of a church he has never entered. In a country aflame, the president’s comportment is incendiary and perilous.

This is a time for our community, the Jewish community, to consider our complacency and complicity in upholding racist systems. It is, as American historian and author Ibram X. Kendi implores, not enough to be not racist. We must be actively anti-racist. We must stand in solidarity with those who are suffering and recognize that the pain of racism is also the pain of antisemitism.

The solidarity and support we crave when we are threatened is the solidarity and support we must give other communities when they are in need. Give your time to an anti-racism organization. Donate your money to support black-owned businesses and organizations working to support the black community. Pray for the healing that is so badly needed in our society. March for equality and justice (in a safe manner). Stand up when you see injustice or hear a “casually” racist remark. Sign your name to a petition asking decision-makers to step up and rein in the militarization of policing and the funding that gets diverted from community into the over-policing of racialized communities.

Interrogate Canada’s colonial history and the lived realities of indigenous communities. Ask our educators to explore with their students global histories and the untold stories of millions, including richer views of Jewish history and the experiences and contributions of Jews who are not of European descent. Read a work of fiction by a black or indigenous author. Learn about how black culture forms the bedrock of North American culture and from where those art forms come. Explore the history of the black community here in Vancouver and how the early Jewish community, along with other minorities, together have called Strathcona home.

Absorb the teachings of Abraham Joshua Heschel, who referenced the calls of the Hebrew prophets in the struggle for civil rights in the 1960s and who marched alongside Dr. Martin Luther King, Jr., for justice. If you’re already doing all of these things, share your knowledge and example with your family, your synagogue and the organizations and schools you support.

Some Jewish observers have expressed reservations about the Black Lives Matter movement, at least partly because the umbrella organization endorses the boycott, divestment and sanctions movement against Israel. This is an unfortunate and misguided move on their part, especially since BDS harms Palestinians in addition to Israelis. But the issue of black people – and people of colour in Canada and elsewhere – being murdered by police or lynched by racists must take precedence now. We can argue over Israel and Palestine later.

If one feels the need to prioritize Jewish or Israeli concerns at this moment, then let’s prioritize the safety of black Jews and Jews of colour. The vast majority of Jews are morally affected by what is happening in our society and black Jews are immediately and personally impacted both by what is happening in the world and by what is happening in our community around this issue.

Let us not pretend that this is not a “Jewish issue.” Rather, let us live by what is referred to as one of the “eternal religious obligations” of Judaism: “Justice, justice you shall pursue.”

Favourable position

British Columbians, like others in much of the world, are stepping gingerly into what may be a post-pandemic period – or an “inter-pandemic” phase, if the predicted second wave bears out. Our daily briefings from Dr. Bonnie Henry, the provincial health officer, and Health Minister Adrian Dix are cautiously optimistic, tempered with the reality that some people, given an inch, will take a mile. Confusion around, or contempt for, changing social distancing guidelines has meant numerous instances of inappropriate gatherings.

All in all, though, British Columbians have so far experienced among the lowest proportions of COVID-related illnesses and deaths than almost any jurisdiction in the developed world. Each death is a tragedy, yet we should be grateful for those who have recovered and the fact that so many of us have remained healthy so far. Thanks should go to all those who have helped others make it through, including first responders, healthcare professionals and also those irreplaceable workers we used to take for granted: retail and service employees and others who have allowed most of us to live through this with comparatively minimal disruptions.

In our Jewish community, so many individuals and institutions have done so much, from delivering challah to providing emergency financial and other supports for those affected by the economic impacts of the pandemic.

Canadians, in general, seem to be making it through this time as well as can be expected. Polls indicate that Canadians are overwhelmingly supportive of the actions our governments have taken during the coronavirus pandemic. How the federal and provincial governments manage the continuing economic repercussions and the potential resurgence of infections in coming months will determine long-term consequences both for us and for their popularity.

In signs that things are returning to something akin to pre-pandemic normal, Binyamin Netanyahu, Israel’s once-and-still-prime minister, is complaining about a “left-wing coup” and asserting that “the entire right” is on trial. In fact, it is not an entire wing of the Israeli political spectrum that is on trial, but Netanyahu himself, for bribery, breach of trust and fraud. He is accused of exchanging favours to friends and allies in return for hundreds of thousands of dollars in trinkets like cigars and champagne, and favourable coverage in media. Whatever strategy his team has for inside the courtroom, his PR strategy is pure deflection: blame the media, the court system, political opponents. He’s fighting two trials: the one in the justice system and the one in the court of public opinion. Netanyahu has managed to save his political hide thus far, through three successive elections and a year of coalition-building and horse trading. Predicting what might happen next is a popular but fruitless pastime.

More signs that things are not so different came from U.S. President Donald Trump on the weekend. As the death toll in the United States approached 100,000, Trump took time off from golfing to deliver Twitter rants, including retweets calling Hillary Clinton a “skank” and smearing other female Democrats for their appearance. Trump also insinuated that MSNBC TV host Joe Scarborough is a murderer.

Sitting (mostly) comfortably in our homes watching such things from afar, it’s no wonder Canadians are feeling good about the way our various governments – federal and provincial, of all political stripes – are behaving these days.

Religion and the state

A week is a lifetime in politics, goes an adage. And so it would seem. Just one week ago, we posited that Binyamin Netanyahu’s coalition of the right was likely to form the next government in Israel. Since then, Benny Gantz, head of Israel’s Blue and White party, has been reinvigorated by Netanyahu’s challenges in pulling together a coalition, after original exit polls had the Likud-led coalition at 60 seats out of the 120 in the Knesset. This number has dropped through the actual vote count to 58, and it has changed the outlook.

As it has in the previous two elections, the result will hinge on the decision of Avigdor Liberman and his Yisrael Beitenu party, a right-wing but defiantly secular movement. Liberman has publicly released his demands for support. Among them: he will not support a government led by Netanyahu (or any other individual under indictment) and he wants to increase the number of ultra-Orthodox serving in the military, introduce civil marriage, thereby taking control of this lifecycle event from the exclusive purview of the rabbinate, and hand decision-making about commerce and transportation on Shabbat to local governments. Meanwhile, Gantz is having a rebellion in his own ranks about seeking support from the largely Arab Joint List in parliament. So, the process is largely back to where it’s been for more than a year, with no more certainty of who will form the next government.

Whatever happens, Liberman’s sweeping secularist proposals are nothing to ignore. The ally-turned-nemesis of Netanyahu, Liberman seems to have learned from the masters how to leverage minimal electoral success to enormous political advantage. In the past, it has been the religious parties that conditioned their support for desperate-to-make-a-deal leaders on getting key benefits and concessions for their respective communities. If Liberman succeeds in helping create a Blue and White government that implements some of his plans, it will represent the same tail-wagging-dog effect that religious parties used to assert Orthodox standards across much of Israeli society. Except Liberman will leverage his seven seats to repeal some or much of what those religious parties have achieved.

This Israeli moment brings to mind other rapidly changing political fortunes. Joe Biden, whose campaign was struggling to survive a few weeks ago, is suddenly (again) the undisputed front- runner for the Democratic nomination in the United States. There is another parallel between Israel and the United States that is currently evolving, this one less publicly known. While Liberman strives to diminish the connection between religion and state in his country, U.S. President Donald Trump is moving his country more in the direction of Israel’s religiously influenced society.

As in Canada, many religious organizations in the United States do an enormous amount of good, in many cases filling in gaps where government services can’t or won’t. Republican administrations have tended to expand – contract out, if you will – some social services previously delivered by governments, while the Obama administration, for example, introduced safeguards to prevent those agencies from discriminating against individuals or groups who they might deem outside their theological teachings.

Writing in the New York Times Sunday, Katherine Stewart, author of a book on religious nationalism, warned that Trump is eliminating those Obama-era safeguards and making it easier for publicly funded agencies to discriminate. For example, clients receiving services from a taxpayer-supported Christian organization could be forced to profess allegiance to Jesus in order to access services or an employee could be fired for not living a “biblical lifestyle,” the definition of which the religious organization, presumably, could define at their own whim.

A test case in Missouri seems innocent enough: a church maintains it should get federal funding to build a kids’ playground; that being refused such money represents discrimination against religion. The corollary is clear: if preventing tax money from funding religious organizations (even for something as innocuous as a playground) is discrimination, Stewart warns, “then the taxpayer has no choice but to fund religion.” This would represent an abrogation of one of the most fundamental cornerstones of the U.S. Constitution: the First Amendment, which declares, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof….” The framers of the Constitution were concerned not only that eliminating the barrier between government and religion would corrupt a government intended to serve all citizens but, perhaps equally, that it would corrupt religious institutions themselves. A number of the people on the test case’s side are also leaders among Trump’s evangelical constituency.

What was especially jarring when perusing the Sunday Times was a far more prominent story – on page A4, to be specific – about how Quebec’s secularism law is having a detrimental effect on civil servants, mostly women, from cultural minorities. The law, which precludes people who work in most roles in the public service from showing any external indications of religiosity – a kippa, a headscarf, a crucifix, a turban – is preventing individuals from beginning or advancing in their careers and, in some cases, effectively chasing them out of the province.

These disparate examples from three very different societies indicate the folly both of excessive religious interference in governmental affairs and heavy-handed efforts to have the opposite effect. Somewhere in the middle must be a commonsensical approach to these extremities. Of the three countries in the examples, Israel is perhaps the one where the challenges are most concrete and affect the most people. What, if anything, happens as result of Liberman’s gambit will be a fascinating experiment to watch.