Features
Calgary scientist Bonnie Kaplan publishes new book stressing the importance of nutrition on mental health
By IRENA KARSHENBAUM What people have known for centuries – that good nutrition is positively correlated to good mental health has, in the last 60 years, been largely abandoned as a precept within Western society. Instead, it’s become standard belief that mental illness can only be helped through prescription medication.
As a result, something as basic as good nutrition is not only overlooked as being key to mental health, it’s regarded as somewhat controversial.
Scientist, medical researcher, and Calgarian, Dr. Bonnie J. Kaplan has dedicated her career to researching, writing and talking about the importance of micronutrients in mental health. Now, while being semi-retired, she has written a book titled “The Better Brain”, along with her former student, Dr. Julia J. Rucklidge. The book is an achievement in itself and a sort of vindication for Kaplan, who says that her career was derailed in its early years because of her ideas, and who witnessed young scientists leaving the field because they were unable to obtain funding for their research work.
Born in Canton, Ohio, and educated at the University of Chicago and Brandeis University, with postdoctoral training and faculty research in neurophysiology at Yale University, Kaplan moved to Calgary with her husband, Richard, in 1979.
She explains that she spent most of her career in research and supervising students, and did not do a lot of regular classroom teaching. As she was going into retirement in 2016, Kaplan was considering what she would do next.
“I came up with two things,” she says. “I wanted to raise funds for my two charitable funds to help fund research by my junior colleagues on treating mental health with micronutrients in studies in Canada, US and New
Zealand.” (To date, Kaplan says, she has raised almost $900,000 for her charitable funds, one of which is held with the Calgary Foundation.)
“My second focus was knowledge translation to the public” she says. “This is why I decided to write this book.”
Written for the general reader, “The Better Brain” found a home with a major US publisher, Houghton Mifflin Harcourt, in New York. Through stories and references to studies Kaplan argues that a diet of real, nutritious — not ultra-processed — food is the foundation for one’s mental health.
Mental illness has been growing exponentially. Researchers Dr. E. Fuller Torrey and Judy Miller in a book called “The Invisible Plague: The Rise of Mental Illness from 1750 to the Present” (published in 2001 by Rutgers University Press), suggested that mental disorders occurred at a rate of three in 10,000 between 1750 and 1960. The World Health Organization currently estimates the rate at over 2,000 in 10,000.
“The Better Brain” does acknowledge that the roots of mental disorders — listed as anxiety disorders, depression, mood disorders, personality disorders like narcissism, psychotic disorders like schizophrenia, neurodevelopmental disorders like autism, and medication-induced movement disorders — are varied and complex, but Kaplan and Rucklidge ask the reader to consider diet as a primary cause for mental disorders. Eating nutritious, whole foods that are rich with micronutrients – in other words, vitamins, minerals and essential fatty acids, is what your brain needs to function optimally, they argue
Kaplan and Rucklidge write that the brain hungers for a variety of micronutrients; there are about 30 of them, ranging from Vitamins B and D, calcium, zinc, magnesium, iodine, and others. However, promoting the notion that mental health is linked to diet is still seen as controversial, Kaplan admits.
As well, advancing that notion had proven to be a barrier to her receiving research funding, with granting agencies telling her that if she would only confine her studies to a single micronutrient, then funding could be available.
Kaplan and Rucklidge argue, however, that when it comes to the brain there is no “magic bullet” and that the brain is not akin to, for example, a disease such as scurvy, which can be cured with a single vitamin: Vitamin C. The brain needs a broad spectrum of micronutrients – vitamins, minerals and essential fatty acids, like Omega-3. These micronutrients are found in real unprocessed foods, such as fruits and vegetables of all colours of the rainbow, plain yogurt, fish, chicken, meat, and nuts. The best source of good food can be found in a Mediterranean diet, the authors write. In contrast, a Western diet consisting of ultra-processed food is full of macronutrients like proteins, carbs, saturated fats and sodium, but lacks micronutrients, for which the brain hungers.
“The Better Brain” contains an entire chapter of helpful tips on how to shop for healthy food (which is actually cheaper than ultra-processed food, Kaplan and Rucklidge maintain) and recipes for healthy breakfasts, soups, salads, main courses and even desserts. Another chapter delves into what not to eat which, not surprisingly, includes suchg things as pop, sugar and ultra-processed food. The book says: “It’s not just the presence of healthy food but also the absence of unhealthy food that contributes to a good outcome.”
Kaplan and Rucklidge suggest that it is best to get your essential nutrients from whole foods, but if mental health issues persist, you ought to consider adding nutritional supplements. An entire chapter is dedicated to this topic.
The book says: “All the minerals and vitamins are needed for your enzymes to allow for proper brain function. Some people have inherited ‘sluggish pathways’ because their enzymes are not efficient, resulting in the need to flood their brains with even more micronutrients than usual.”
In plain English, the scientists are saying that many people with mental illnesses have brains that have been starved of essential micronutrients or their particular biochemical makeup is preventing them from absorbing the micronutrients efficiently and in such instances they need large doses of micronutrients that can only be obtained through taking supplements. These supplements are not store-bought brands that contain doses too small to make a difference, but are from supplement companies, which they list in the book. Kaplan and Rucklidge consistently state they do not have financial ties to any supplement companies.
It must be noted that the authors also make clear that they are not advising individuals to go off their meds: “It is absolutely crucial that you do not stop taking meds for your psychiatric condition. We suggest you discuss options with your prescribing physician first.”
Kaplan is seeing a complete turnaround from the opposition she experienced in her early career to the poin twhere she now receives numerous speaking invitations in Alberta and across Canada. “I am doing a webinar in Alberta that has over 1,000 registrations,” she says, “something very unusual for the organizers of the webinar. “Previously the interest for this topic was largely in Western Europe and the US.”
Co-author Julia J. Rucklidge is currently at the University of Canterbury, in Christchurch, New Zealand. Together the two women – after selling the idea to their publisher, wrote the book in just four months. Now, aided by modern technology, they are currently busy doing podcasts and interviews all over the world.
Kaplan says the book is receiving a lot of good feedback from people who have read it. “The medical system is a longer road. It would be advantageous in mental health clinics to teach a class on nutrition and Mediterranean-style cooking.”
She notes that she and her husband rarely eat out. “We cook from scratch and eat a Mediterranean-style diet. Before the pandemic, we were eating out only as a social thing to meet with friends.”
Kaplan stresses the importance of learning to cook, but also to follow the 80/20 rule. “If you’re eating a healthy diet 80 percent of the time, don’t beat yourself up if you’re eating a cookie that is not so healthy.”
“The Better Brain”
By Bonnie J. Kaplan, PhD
and Julia J. Rucklidge, PhD
Published by Houghton Mifflin Harcourt
Released April, 2021
Irena Karshenbaum writes in Calgary.
The opinions expressed here are the author’s own.
Features
New autobiography by Holocaust survivor Hedy Bohm – who went on to testify in trials of two Nazi war criminals
Book Review by Julie Kirsh, Former Sun Media News Research Director
My parents were Hungarian Jewish Holocaust survivors who arrived in Toronto in 1951 without family or friends. In the late 50s my mother met Hedy Bohm outside of our downtown apartment and quickly connected with her. Both women had suffered the loss of all family in the Shoah. Over the years our families’ custom became sharing our dining table with the Bohm family for the Jewish high holidays. The tradition continues today with the second generation.
Hedy was born in 1928 in the city of Oradea in Romania. She was a pampered only child, adored by her father and very much attached to her mother. Although Hedy was an adolescent, she was kept from hearing about the rising anti-semitism around her in her hometown. She was protected and sheltered like any child. Memoirs from other adolescents like Elie Wiesel, aged 15 in Auschwitz, Samuel Pisar, liberated at 16, and Rabbi Israel Meir Lau, who was found in Buchenwald by American soldiers at age 8, made me wonder about the resilience and strength of children who survived like Hedy.
Hedy was only 16 years old when she walked through the gates of hell, Auschwitz-Birkenau. Hedy’s poignant retelling of this pivotal moment in her young life was the sudden separation from her father and moments later from her mother. Somehow Hedy’s mother got ahead of her upon their arrival at Auschwitz. Hedy called out to her. Her mother turned and they looked at each other. A Nazi guard prevented Hedy from joining her mother. Hedy has always been tormented by this moment of separation. Did her mother know that she was walking to her death?
Hedy writes that she was focused on survival in the camps. She concentrated on eating whatever food was given and keeping clean by washing daily in icy, cold water before the roll call. When she contracted diarrhea, she remembered her mother’s homemade remedy of gnawing on charred wood. Her naivete and innocence were overcome with a strong inner determination to stay alive so that she could see her mother again.
Hedy recounts the terrible hunger that everyone endured. One day, spotting some carrots in a warehouse, Hedy was appointed by her aunt to run and grab what she could. Luckily she evaded the armed guard who would have shot her on the spot.
On April 14, 1945, Hedy’s day of liberation, she learned the terrible fate of her mother. The return home for the survivors was a further tragedy when they realized the loss of family and community.
In her memoir, Hedy describes meeting Imre, an older boy from her town whom she eventually married. Their flight from Romania to Budapest to Pier 21 in Halifax to Toronto is documented in harrowing detail.
Hedy recounts how in Toronto no one wanted to know the stories of the survivors. This was a world before Eichmann’s trial in Israel in 1961 and the TV series, The Holocaust, in 1978. The floodgates for information from the survivors opened late in their lives.
In Toronto, after many failed enterprises, Imre and Hedy stumbled onto the shoe selling business. In 1959, they leased a small shoe store close to Honest Ed’s in downtown Toronto. Surprisingly, the business according to Hedy, became very profitable. Many years later, after Imre’s sudden death due to a heart attack, Hedy continued to manage their shoe business while taking care of her daughter, Vicky and son, Ronnie.
In 1996, Hedy was introduced to Rabbi Jordan Pearlson. Their love match made Hedy feel that she had been given a wonderful gift, late in life, which she welcomed.
Jordan died in 2008. Hedy endured and carried on with yoga and tai chi both as a teacher and devoted practitioner.
A new purpose in life opened up for Hedy when she was invited to be a speaker for the Holocaust Education Centre (now the Toronto Holocaust Museum). She spoke to mostly non-Jewish students whom she visited at their schools outside of Toronto.
Visiting Auschwitz with the March of the Living for the first time in 2010, Hedy faced her fears about returning to the place that held the horrors. She was fortunate to meet Jordana Lebowitz, a student from Toronto who developed a multimedia presentation called ShadowLight. Hedy’s contribution to teaching others about the Holocaust by sharing her experience, is immeasurable.
In 2014, Hedy was asked to be a witness at the trial of Oskar Groning , “the accountant of Auschwitz”, in Germany. In 2016, she appeared as a witness for the trial of the Nazi guard, Reinhold Hanning. He was sentenced to a mere five years in prison and Groning died before he could start his jail sentence. In having the courage to participate in these war criminal trials, Hedy spoke for her parents and all the innocents who could not speak for themselves.
Hedy’s talks to students always include an admonishment to be kind, to trust in themselves and work for the greater good. She rose above her own fears of sharing her story by speaking publicly.
Hedy’s story of survival and perseverance will remain a beacon to future generations, ensuring that hope and good will endure even in the worst of times.
Reflection
by Hedy Bohm
Published in 2026 by The Azrieli Foundation
To order a copy of the book go to https://memoirs.azrielifoundation.org/titles/reflection/
Features
Optimizing mobile wagering convenience with bassbet casino
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Features
Why People in Israel Can Get Emotionally Attached to AI—and How to Keep It Healthy
Let’s start with the uncomfortable truth that’s also kind of relieving: getting emotionally attached to a Joi.com AI isn’t “weird.” It’s human. Our brains are attachment machines. Give us a voice that feels warm, consistent, and attentive—especially one that shows up on demand—and our nervous system goes, “Oh. Safety. Connection.” Even if the rational part of you knows it’s software, the emotional part responds to the experience.
Now, if we’re talking about Jewish people in Israel specifically, it’s worth saying this carefully: there isn’t one “Jewish Israeli psychology.” People differ wildly by age, religiosity, community, language, politics, relationship status, and life history. But there are some real-life conditions common in Israel—high tech adoption, a fast-paced social environment, chronic background stress for many, and strong cultural emphasis on connection—that can make AI companionship feel especially appealing for some individuals. Not because of religion or ethnicity as a trait, but because of context and pressure.
So if you’ve noticed yourself—or someone you know—getting attached to an AI companion, the goal isn’t to panic or label it as unhealthy by default. The goal is to understand why it feels good and make sure it stays supportive rather than consuming.
Why attachment happens so fast (the psychology in plain language)
Attachment isn’t just about romance. It’s about regulation. When you feel seen, your body calms down. When you feel ignored, your body gets edgy. AI companions can offer something that’s rare in real life: consistent responsiveness. No scheduling. No misunderstandings (most of the time). No “I’m too tired to talk.” Just a steady stream of attention.
From an attachment perspective, that steadiness can act like a soft emotional “hug.” For someone with anxious attachment, it can feel like relief: finally, a connection that doesn’t disappear. For someone with avoidant tendencies, it can feel safe because it’s intimacy without the risk of being overwhelmed by a real person’s needs. For someone simply lonely or stressed, it can feel like a quiet exhale.
And unlike human relationships, AI won’t judge your worst timing. You can message at 2:00 a.m., when your thoughts are loud and the apartment is silent, and you’ll still get an answer that sounds caring. That alone is powerful.
Why it can feel especially relevant in Israel (for some people)
Israel is a small country with a big emotional load for many people—again, not universally, but often enough that it shapes daily life. A lot of people live with a background hum of stress, whether it’s personal, economic, or tied to the broader environment. When life feels intense, the appeal of a stable, gentle interaction grows. Not because you’re fragile—because you’re tired.
Add a few more very normal realities:
High tech comfort is cultural. Israel has a strong tech culture. People are used to tools that solve problems quickly. If you’re already comfortable with digital solutions, trying an AI companion doesn’t feel like a strange leap.
Time is tight. Between work, family responsibilities, reserve duty for some, long commutes, or simply the pace of urban life, many people don’t have the energy for long, messy social processes. AI can feel like connection without the logistics.
Social circles can be both close and complicated. Israeli society can be community-oriented, which is beautiful—until it’s also intense. In tight-knit circles, dating and relationships sometimes come with social pressure, opinions, and “everyone knows everyone.” A private AI chat can feel like a relief: no gossip, no explanations, no performance.
Language and identity complexity. Many Jewish Israelis move between languages and cultures (Hebrew, Russian, English, French, Amharic, Arabic for some). AI chat can become a low-stakes space to express yourself in the language you feel most “you” in—without feeling judged for accent, vocabulary, or code-switching.
None of this means “Israelis are more likely” in any absolute sense. It means there are situational reasons why AI companionship can feel particularly soothing or convenient for some people living there.
The good side: when AI attachment is healthy
Emotional attachment isn’t automatically a problem. Sometimes it’s simply a sign that something is working: you feel supported. You feel calmer. You’re expressing yourself more. You’re practicing communication instead of shutting down. You’re less likely to make impulsive choices from loneliness.
Healthy use often looks like:
You feel better after chatting, not worse.
You can still enjoy your real life—friends, work, hobbies, family.
You don’t hide it in shame; you just treat it like a tool or pastime.
You use the AI to practice skills you bring into real relationships: clarity, boundaries, confidence, emotional regulation.
In that version, AI companionship is closer to journaling with feedback, or a comforting ritual—like a cup of tea at the end of the day, not a replacement for dinner.
Where it can slip into unhealthy territory (quietly)
The danger isn’t “having feelings.” The danger is outsourcing your emotional world to something that will never truly share responsibility.
Warning signs usually look like:
You cancel plans with humans because the AI feels easier.
You feel anxious when you’re not chatting, like you’re missing something.
You start needing the AI to reassure you constantly.
Your standards for human relationships collapse (“Humans are too complicated, AI is enough”).
You feel a “crash” after chatting—more lonely, more restless, more disconnected.
The biggest red flag is when the AI becomes your only reliable source of comfort. That’s not because AI is evil. It’s because any single source of emotional regulation—human or non-human—can become a dependency.
How to keep it healthy (without killing the fun)
Here’s the approach that works best: don’t ban it, contain it.
Give it a role.
Decide what the AI is for in your life: playful flirting, stress relief, practicing communication, roleplay, bedtime decompression. A defined role prevents the relationship from becoming vague and all-consuming.
Set a “time container.”
Not as punishment—just as hygiene. For example: 20 minutes at night, or during commute time, or only on certain days. Ending while you still feel good is the secret. Don’t chat until you feel hollow.
Keep one human anchor active.
A friend you text, a weekly family dinner, a class, a gym routine, a community event—something that keeps your real social muscles moving. In Israel, community can be a huge protective factor when it’s supportive. Use it.
Use consent and boundary language even with AI.
It sounds odd, but it trains your brain in healthy dynamics:
“Slow down. Keep it playful, not intense.”
“No jealousy talk. I don’t like that vibe.”
“Tonight I want comfort, not advice.”
If you can do that with an AI, you’ll be better at doing it with humans.
Watch the “replacement” impulse.
If you catch yourself thinking, “I don’t need anyone else,” pause and ask: is that empowerment—or is it avoidance? Sometimes it’s a protective story your brain tells when it’s tired of disappointment.
Check in with your body after.
Not your thoughts—your body. Calm? Lighter? More grounded? Good sign. Agitated? Empty? Restless? Time to adjust.
And if you’re noticing that AI use is feeding anxiety, sleep problems, isolation, or obsessive thinking, it may help to talk to a mental health professional—especially someone who understands attachment patterns. That’s not a dramatic step. It’s basic self-care.
People in Israel—Jewish Israelis included—can get attached to AI for the same reason people everywhere do: it offers consistent attention in an inconsistent world. Add the local realities of stress, pace, and social complexity, and it can feel even more comforting for some individuals. The healthiest path isn’t to judge yourself for it. It’s to use it intentionally, keep your human life active, and treat the AI as a supportive tool—not the center of your emotional universe.