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Novel about Chinese rescuer of Jews raises questions about facts vs. fiction in Holocaust stories
TAIPEI (JTA) — Ho Feng-Shan, the Chinese diplomat stationed in Vienna who helped thousands of Jews escape from Europe during World War II, never met Adolf Eichmann.
But in “Night Angels,” a novel based on his life, Feng-Shan comes face to face with Eichmann several times — and his wife Grace’s Jewish tutor, Lola, tries to kill the architect of the Holocaust.
That detail is one of many that has spurred Ho Manli, Feng-Shan’s daughter, to speak out against “Night Angels,” the fourth novel by the Chinese-American author Weina Dai Randel. Manli says the book distorts elements of her father’s story, which was unknown before she spent decades documenting his heroic efforts to issue visas allowing Jews to escape to Shanghai.
“What I have found in doing this story is it’s very difficult to try to maintain the historical integrity of the facts,” Manli told the Jewish Telegraphic Agency. “Countless people … want to use this for their own means, whether it be commercial like this novelist, whether it be political, or whatever. So over the two decades that I have been doggedly trying to uncover more and more, I’ve been constantly fending off these sorts of opportunistic assaults.”
The dispute is casting a shadow over the novel, released this month, and reinvigorating longstanding debates over the importance of truth in historical fiction — particularly in stories about the Holocaust.
“Night Angels” follows Feng-Shan and his wife, Grace, as they risk their lives by issuing visas that allow thousands of Jews escape Germany and Austria to Shanghai. Grace, one of the novel’s narrators and main characters, is based on Feng-Shan’s real second wife with the same name who was no longer in Vienna after the Anschluss — Nazi Germany’s annexation of Austria in 1938, and the period in which the novel is set. By that time, Feng-Shan had already sent Grace away to Boston. She never witnessed Nazi rule or Feng-Shan’s efforts to save Jews, Manli writes.
Several other events in the book, including Grace’s friendship with a Jewish woman who attempts to assassinate Eichmann and her development of a morphine addiction, are fully fictional.
Manli first took aim at the book in a column last month in China Daily. The novel, she wrote, “exploits real names, real people, real events and places, in what is essentially a Holocaust-themed melodrama.”
“In online reviews, readers say that they are thrilled to learn of my father and this history — except of course, what they have learned is not really history, my father’s, or anyone else’s,” she wrote.
Randel and her publisher, Amazon Publishing, did not respond to multiple requests for comment.
Randel dedicated the novel to “Ho Feng-Shan, his family, and all the angels in Vienna and beyond.” The book includes a disclaimer disclosing that its contents are a work of fiction and a product of the author’s imagination.
But that’s not satisfactory to some readers, including Tina Kanagaratnam, co-founder of the heritage group Historic Shanghai, whose book group read a previous Randel story set in Shanghai.
“If you’re talking about a historical character, you have to get the history right. Otherwise, just create a fictional character,” Kanagaratnam told JTA. “This is written for people who don’t know the history, but as Manli said, that’s dangerous, because then that’s what they remember. That’s what they take away.”
Ho Monto, left, and Ho Manli stand in front of the Righteous Among the Nations wall at the Yad Vashem Holocaust memorial in Jerusalem, Jan. 23, 2001. (Isaac Harari/AFP via Getty Images)
“Night Angels” has accumulated thousands of positive reviews on Amazon and has been promoted by Jewish organizations across the country. On Wednesday, the Jewish Book Council, in collaboration with Tablet Magazine and the Jewish Museum in New York City, will hold an event with Randel and journalist Jonathan Freedland that will explore “fact, fiction, and the sometimes blurred line between them.”
Randel’s book adds to a long list of Holocaust stories occupying that blurry territory, dating from the genre’s early days. Many readers believed, for example, that “The Painted Bird,” the pivotal work of Holocaust fiction from the 1960s, was based on author Jerzy Koszinski’s experience during the Holocaust; it was not. Scholars and booksellers have long agonized over whether to call Elie Wiesel’s “Night” a memoir or a novel, and whether the distinction matters when it is taught in American classrooms.
The fight has extended to questions over who can tell which stories from Holocaust. In 2014, Haaretz journalist Judy Maltz filed a lawsuit against Penguin Canada and author Jenny Witterick alleging that Witterick’s novel, “My Mother’s Secret,” copied Maltz’s documentary film about her family’s rescue during World War II. The court ruled in favor of Witterick on the grounds that copyright protection does not apply to historical events.
“An author is only ever responsible to their own fiction. They have creative license. And fictionalization of other people against their will is part of the history of literature,” said Helen Finch, a professor at the University of Leeds who studies representations of the Holocaust in German literature. “But that doesn’t absolve the writer from criticism.”
Manli — a journalist who has worked for the Boston Globe and helped found the China Daily, a state-backed media outlet, in 1981 — has made it her mission to set the record straight on Feng-Shan’s story. She began researching her father after his death in 1997, while writing his obituary. One line in his memoir from 1990 that recalled “saving who knows how many Jews” piqued her interest and led to a 25-year quest to document the extent of what her father did during the war.
His story of defying both his own government and the government of Germany to write Shanghai visas for thousands of persecuted Jews had been previously unknown, even to the refugees themselves — most of whom never met Feng-Shan.
Manli’s research led to Feng-Shan’s recognition by Yad Vashem, Israel’s Holocaust museum and memorial authority, in 2000 as “Righteous Among the Nations,” an honor given to those who risked their own lives to help Jews during World War II. Since then, greater attention has been paid to his story, and memorials across the world, from Israel to China to Italy, bear his name today.
Manli said Randel reached out to her several times before her book was published but after it had already been written. According to Manli, Randel sought out her blessing on the book by phone and email, saying that “the Holocaust history and your father’s history is now being forgotten” and adding that she wanted to help spread that history. Manli, who is working on a book of her own about her father, said she refused to answer, “just from the tone of her letter and what she wanted.”
“I have been burned before by this,” Manli told JTA. “I knew immediately that this was not something that I wanted to participate in and certainly that I wasn’t going to endorse.”
In an email shared with JTA in response to Manli’s editorial, Randel wrote that she has “great respect for Dr. Ho Fenghan[sic] and his family. I’m surprised to hear such strong negative criticism. I’m puzzled to see my gesture of respect is viewed in such a hostile way. If Ms. Manli Ho wishes to speak to me, I’m here.”
Randel, according to a biography on her website, came to the United States from China at 24 and became “the first Asian American novelist who intertwined Chinese history with the Jewish diaspora in Shanghai during WWII.”
Her previous novel, “The Last Rose of Shanghai,” follows a Chinese woman who falls in love with a German Jewish refugee living in the Shanghai Ghetto, the restricted area in which over 20,000 displaced Jews lived during World War II, under brutal oversight by Japanese officials who occupied the area. In interviews before the book’s 2021 release, Randel recalled hearing about Jewish refugees while she was living near the district that housed the ghetto.
After moving to the United States, she married an American Jew and is raising her children with both cultures in Boston. She has said “The Last Rose of Shanghai” was inspired by her interest in the history she saw in Shanghai and a desire to pay homage to her Jewish side of the family.
“I think it’s apt to say the survival of Shanghai Jews is also a story of how we as different races and as human beings shine and triumph over war and adversity,” she said in a January 2022 interview with World Literature Today.
But other researchers and authors deeply familiar with Feng-Shan’s story and Jewish history in Shanghai told JTA that “The Last Rose of Shanghai” also contained historical inaccuracies, including misrepresentation of real people who appear as characters, such as Victor Sassoon, a Jewish businessman and member of the dynasty known as the “Rothschilds of the East,” and Laura Margolis, the first female Joint Distribution Committee representative.
The book also includes a character named Goya, described as “a shameless Jew … who somehow had won the Japanese’s trust.”
The Jewish character is based on the real Kanoh Ghoya, who was not Jewish, but a notoriously cruel Japanese officer who had dubbed himself “king of the Jews” and “was infamous for his inhumane treatment of ghetto inhabitants,” according to the USC Shoah Foundation.
According to Publisher’s Marketplace, “The Last Rose of Shanghai” was sold to Lake Union Publishing — an imprint of Amazon Publishing — in 2021 as half of a two-book deal worth between $100,000 and $250,000. It was a finalist for a Jewish National Book Award that year. (The Jewish Book Council, which confers those awards, did not respond to multiple requests for comments about the “Night Angels” event.)
Kanagaratnam said Historic Shanghai’s book group read “The Last Rose of Shanghai” in 2021 and hosted Randel for an event. The group was unsatisfied by Randel’s response when factual issues were brought to her attention, particularly the characterization of Ghoya as Jewish, Randel dismissed them, Kanagaratnam said.
Randel’s novel is only part of a growing consciousness among the general public of the Shanghai Jewish refugee story. In recent decades, especially following the normalization of Israel-China relations in 1992 and Feng-Shan’s recognition by Yad Vashem, both governments have promoted the history, sometimes distorting facts to push different narratives about their wartime past.
New books and other media adaptations about the Shanghai Jewish refugee story have proliferated, such as the musical “Shanghai Sonatas” (2022) and the novels “Someday We Will Fly” (2019),“The Lives Before Us” (2019), and “The World and All It Holds” (2023). Other films and books are forthcoming.
“The audience of people who are interested in, if you will, an ‘exotic’ Jewish story, I think has meant that we’re seeing more and more of these. Everyone’s heard the Holocaust story. But now here’s one in an exotic setting,” said Kanagaratnam. “I think authors need to take responsibility. But honestly, I also blame the publishing industry, because where are the fact-checkers? A lot of the stuff in this can be really easily googled.”
Finch said novels that are set during that period are “always a work of fiction about the present.”
“So the question is, why is this author writing this book now? What does that say about the current moment when she’s writing? And what is with Randel trying to reflect either consciously or unconsciously in contemporary politics as well?”
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The post Novel about Chinese rescuer of Jews raises questions about facts vs. fiction in Holocaust stories appeared first on Jewish Telegraphic Agency.
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Fetterman Hosts AIPAC, Bondi Survivor in DC Office, Voices Support for ‘Jewish Community and Our Special Ally’
US Sen. John Fetterman (D-PA) gives an interview in his office in the Russell Senate Office Building in Washington, DC, Jan. 18, 2024. Photo: Rod Lamkey / CNP/Sipa USA for NY Post via Reuters Connect
US Sen. John Fetterman (D-PA) welcomed representatives from the American Israel Public Affairs Committee (AIPAC) and a survivor of the Bondi Beach massacre to his Washington, DC office on Tuesday, expressing support for the “global Jewish community” and the longstanding strategic partnership between the US and Israel.
“Proudly welcomed AIPAC and a survivor of the Bondi Beach massacre — a living reminder of the global scourge of antisemitism. My voice and vote will always stand with and support the global Jewish community and our special ally,” Fetterman posted on the social media platform X.
Proudly welcomed @AIPAC and a survivor of the Bondi Beach massacre—a living reminder of the global scourge of antisemitism.
My voice and vote will always stand with and support the global Jewish community and our special ally. pic.twitter.com/mz5damSvV9
— U.S. Senator John Fetterman (@SenFettermanPA) February 24, 2026
Fetterman, who has emerged as a prominent pro-Israel voice among Democrats on Capitol Hill, has signaled unwavering support for the Jewish state as its standing among liberal voters and progressive lawmakers has cratered.
The Pennsylvania lawmaker has repeatedly affirmed Israel’s right to defend itself from the Hamas terrorist group in Gaza and has defended the Jewish state from unsubstantiated claims of “genocide.” He also displayed the photos of the hostages captured by Hamas-led terrorists during their Oct. 7, 2023, massacre across southern Israel in his office, drawing praise from pro-Israel Americans.
Despite his party’s increasing opposition to US military support for Israel, Fetterman has repeatedly vowed to vote in favor of such support for the Jewish state, rankling the progressive wing of the Democratic Party.
“I’m a really strong, unapologetic supporter of Israel and it’s really not going to change for me when [Donald] Trump becomes [president]. My vote and voice is going to follow Israel,” Fetterman said during an interview in December 2024.
One year later, Fetterman lamented the deadly attack on a Hanukkah celebration at Sydney’s Bondi Beach in December that killed 15 people who attended the Jewish gathering and wounded at least 40 others, expressing alarm about the global rise in antisemitism.
“After years of anti-Israel protests in Australia, at least 11 Jews were just gunned down at a Hanukkah event. Tree of Life to 10/07 to Bondi Beach: antisemitism is a rising and deadly global scourge. I stand and grieve with Israel and the Jewish global community,” he posted shortly after the shooting, using a figure based on an early death toll.
Though American lawmakers from both major political parties roundly condemned the Bondi Beach massacre, Fetterman’s decision this week to publicly meet with AIPAC, the premier pro-Israel lobbying group in the US, will likely raise eyebrows among his liberal supporters.
In the two years following the breakout of the Israel-Hamas war, AIPAC’s standing among the Democratic party has plummeted dramatically. In primary races across the country, Democratic hopefuls are being pressed on their connections to AIPAC and facing demands to pledge not to accept funding from the group, which seeks to foster bipartisan support for the US-Israel relationship. The emergence of AIPAC support as a kind of litmus test has raised concerns among Jewish Democrats that the party is becoming increasingly inhospitable to Jews and Zionists.
According to polls, Fetterman is unpopular among Democratic primary voters, making him vulnerable in a primary competition. Numerous progressives in the Keystone State have signaled they are gearing up to challenge Fetterman for the party nomination in 2028.
However, Fetterman maintains shockingly high approval ratings among Republicans and strong approval ratings among independents, potentially injecting a significant degree of uncertainty into the Pennsylvania Senate race if he were to run as an independent in the general election.
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Protesters at ‘Scream 7’ Premiere Call for Film’s Boycott After Former Lead Star Fired for Antisemitic Posts
(L-R) Actress Neve Campbell and director Kevin Williamson at the Paramount Pictures’ SCREAM 7 Los Angeles Premiere held at the Paramount Studios in Los Angeles, CA on Wednesday, Feb. 26, 2026. Photo: Sthanlee B. Mirador/Sipa USA via Reuters Connect
Protesters demonstrated outside the “Scream 7” premiere at Paramount Pictures Studios in Los Angeles on Wednesday night to call for the film’s boycott after its former lead star, Melissa Barrera, was fired in 2023 for posting antisemitic and anti-Israel messages on social media.
The protesters, who were supporters of groups including Entertainment Labor for Palestine and Musicians for Palestine, waved Palestinian flags and held signs that criticized Paramount as well as Israel.
“Paramount Whitewashes Genocide,” read one sign held by a demonstrator. Another sign read “Boycott Scream 7 Stand For Free Speech” while a separate one said “LAPD, KKK, IDF It’s All the Same,” referring to the Los Angeles Police Department, the Ku Klux Klan, and the Israel Defense Forces.
“Paramount has a BLACKLIST of actors who criticize Israel,” claimed another sign.
Barrera was set to star in “Scream 7” after leading the fifth and sixth installments of the franchise. In November 2023, however, Spyglass Media Group, which produces the “Scream” film franchise, fired Barrera from reprising her role in the seventh “Scream” movie after the Mexican actress posted on Instagram messages that described Israel as a “colonized” land, suggested the Jewish state controls the media, accused Israel of genocide and ethnic cleansing of Palestinians during the war with Hamas in Gaza, and criticized the United States for sending “billions of dollars to fund a genocide.” She also shared a post about distorting “the Holocaust to boost the Israeli arms industry.”
Spyglass Media Group said in a statement at the time that it had “zero tolerance for antisemitism or the incitement of hate in any form, including false references to genocide, ethnic cleansing, Holocaust distortion, or anything that flagrantly crosses the line into hate speech.”
Shortly after Barrera’s firing, Jenna Ortega dropped out of “Scream 7,” but her decision was due to a scheduling conflict, and director Christopher Landon also left the project. He made the announcement on X, writing in part, “It was a dream job that turned into a nightmare. And my heart did break for everyone involved. Everyone. But it’s time to move on.”
Kevin Williamson, who wrote the original 1996 “Scream” film directed by Wes Craven, returned to direct “Scream 7” with a script from Guy Busick. The film is set to open on Friday, and the cast includes Neve Campbell, Courteney Cox, Mason Gooding, Isabel May, Celeste O’Connor, Asa Germann, McKenna Grace, Sam Rechner, and Anna Camp.
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It’s time to talk about Purim’s unsettling message about conversion
Purim is meant to be loud: a holiday for drinking, dressing up, yelling and retelling a story of miraculous survival.
Which means it’s easy to miss a brief but significant verse near the end of the Book of Esther — one that deserves to be lingered over:
“And many of the people of the land professed to be Jews, for the fear of the Jews had fallen upon them.”
That line doesn’t lend itself to celebration. It does not describe people drawn to Judaism by teaching or conviction. Instead, it chronicles a far more troubling choice: people becoming Jews because they are afraid of Jews.
Whether the Book of Esther records events that literally occurred is beside the point. What matters is that Jews read this line aloud every year, carrying its language forward across generations. For a tradition that often insists Judaism does not seek converts and rejects religious coercion, this verse preserves an unsettling possibility: that joining the Jewish people can be driven by fear as much as conviction.
By the end of the narrative, Jews wield power, and the dread that once haunted them shifts outward.
Yes, some read the verse as referring to political alignment rather than religious change. Others treat Esther as satire, its excesses not meant for emulation. Still others point to the absence of God in the book, and dismiss the line as non-theological.
Even with those readings, the line still does something difficult. It places an unresolved moral question inside a festival we otherwise frame as joyful: How does holding power change the face of Judaism?
When conversion was possible — or required
The common claim that Judaism has always discouraged conversion is historically inaccurate. Jewish attitudes toward converts have shifted with political conditions, not because theology changed, but because power dynamics did.
The truth is that for much of Jewish history, conversion was dangerous. After the destruction of the Temple in 70 C.E. and the failure of later revolts against Rome, much of Jewish life developed under sustained imperial pressure. Welcoming people raised outside the community became, practically, risky.
This is why the familiar line “Judaism doesn’t seek converts” is more of a survival posture than an eternal principle. After all, the Hebrew Bible repeatedly reminds readers that Israel’s calling was never meant to be entirely inward. A “mixed multitude” leaves Egypt. Gerim, resident outsiders, are repeatedly considered in biblical law. Isaiah imagines God’s house as a house of prayer for all peoples.
In the late Hellenistic and early Roman periods, Jewish communities were widely visible across the diaspora. An inscription from Aphrodisias in Asia Minor in modern-day Turkey lists not only Jews but also “proselytes” and “God-fearers” among synagogue donors, suggesting gentiles were sometimes attached to synagogue life. Similar “God-fearer” inscriptions survive from other cities in Roman Asia Minor, where gentiles were known to attend synagogues, admire Jewish ethics, and sometimes decide to join the Jewish people.
Even polemical texts preserve traces of this world. Matthew 23:15 mocks those who “travel across sea and land” to make a proselyte — meaning to convert to Judaism. Whatever one makes of the polemic, the line treats the basic fact as unremarkable: that conversion to Judaism was a regular part of the religious landscape in the first-century Mediterranean.
Other ancient sources, including the first-century historian Josephus, describe moments when Jewish rulers used conversion as a tool of rule. One of the starkest examples comes from the Hasmoneans, the priestly family behind the Maccabean revolt who ruled Judea from roughly 140 to 37 B.C.E. Under John Hyrcanus, who reigned from 134 to 104 B.C.E., the kingdom of Judea expanded through conquest. Hyrcanus governed as many ancient rulers did, through coercion.
Among the territories absorbed was Idumea, homeland of the Edomites. According to Josephus, Hyrcanus offered the Idumeans a choice: adopt Jewish law or leave the land. They chose conversion.
This is not an obscure episode. It sits in the shadow of Hanukkah, one of Judaism’s most widely celebrated holidays.
Centuries later, Jewish sovereignty appeared again in the Himyarite kingdom of southern Arabia, where a ruling elite adopted Judaism in the fourth century CE. Eventually, persecution of non-Jews followed. The kingdom’s final ruler, Dhu Nuwas, who reigned from 522 to 530 C.E., oppressed local Christian populations, provoking retaliation from the neighboring Kingdom of Aksum. After more than a century, the Jewish kingdom fell.
Not a powerless minority faith
The reigns of Hyrcanus and Nuwas complicate the familiar story of Judaism as only a powerless minority faith, always deterring conversion. They suggest that Jewish sovereignty could carry the same temptations that haunt sovereignty everywhere, including the temptation to force compliance on those of different beliefs.
The Book of Esther verse about conversion offers a warning about that dynamic, and an imperative to learn from it. The lesson is not to condemn Judaism. It is to refuse a simplified story in which Judaism’s posture toward conversion has been static and untouched by the realities of power.
Across many faiths, when political power disappears, priorities often shift. Teachings turn inward. When power reappears, however briefly, older questions have a habit of returning. Who belongs? Who chooses? And under what conditions are those choices made?
Purim does not allow us to keep those questions at a safe distance. We are meant to hear this troubling verse amid the laughter and noise of our celebrations, not as an endorsement of coercion, but as a warning.
Esther’s story insists that two things can be true: Jews can be vulnerable, and Jews can hold power. And if we can be afraid, it warns, we can also inspire fear, with consequences not only for the societies in which we live, but also for the kind of Jewish life we make possible.
The post It’s time to talk about Purim’s unsettling message about conversion appeared first on The Forward.