Features
New book by noted art expert Celia Rabinovitch explores many themes
By SIMONE COHEN SCOTT
I first began to write this piece as a review of Celia Rabinovitch’s recently launched book “Duchamp’s Pipe, A Chess Romance”, but it turned out to be much more than a book review.
Celia, if you didn’t know, is a Winnipegger and, ever since we first met, I have thought her to be one of the city’s best kept secrets. She is an internationally known artist, cultural historian, author, educator, scholar, and speaker, and except for some slight exposure here in reent years – speaking at the Rady JCC and at the Remis Forum, she keeps a very low profile in her charming River Heights bungalow.
During the years 2002-2008 Celia was professor and director of the School of Art at the University of Manitoba. Her works have been exhibited at the Winnipeg Art Gallery and at the Plug In Gallery in Winnipeg. Elsewhere in Canada Celia has staged exhibitions at the Emily Carr Gallery of Art and Design and, in 2016, at the University of Victoria, where she was artist in residence. She has had broad exposure in Europe and the United States as well – exhibiting, teaching, and lecturing – in Florence, Vienna, New York, California, Cleveland, and Colorado. Her PhD, from McGill University, was on the history of religions and art history.
We first met in Israel, where she had been invited to give a seminar and lecture at the Israel Museum on components of the surrealism exhibit being held there.
Now – about the book: A number of years back Celia was asked to authenticate the provenance of a smoker’s pipe that had been given by renowned modern artist Marcel Duchamp to Grand Master of Blindfold Chess George Koltanowski who, in turn, had given it much later to Nikki Lastreto, his editor at the San Francisco Chronicle.
Celia’s research skills in the art world are well known, and tracking the path of the spiritual connection through the lives of two men, a game, and an artifact, from the late 19th century, when Duchamp learned to play chess, through to the early 21st century, when the pipe was sold at auction, was right up her alley.
She was able to establish that the pipe did indeed belong to Duchamp, and as such it was sold at auction by Christie’s New York for $87,500 US on the 21st of May 2016 – quite a windfall for Nikki Lastreto.
Celia’s detective work became the matrix for this book. She traces several elements throughout the saga – the two men of course, whose principle pastime was playing chess, but also the nature of the game as an entity in itself, the act of pipe-smoking as another, and time – the thread that weaves the story together.
In the author’s hands, time is not chronological. Celia weaves her story forward and backward as she develops her theme and explores each facet of the ethereal relationship between people and objects. Not to worry, though, because she thoughtfully provides a time-line in the back pages for readers who might like to sort things out.
The story becomes a beautifully written history book of sorts, as the atmosphere of the surrealism period of modern art begins to permeate the senses. It was a time, pre WWI, when certain groups of artists wished to jar the sensibilities of people living in what has since been referred to as “the age of innocence”.
The work that brought Duchamp to worldwide attention was his then shocking painting, ‘Nude Descending a Staircase’, which he entered in the Armory Show in New York in 1913. Later, he became even bolder, positioning a urinal in a photograph and calling it a fountain. (Dada art takes getting used to. Personally, I’m saddened that the artist’s inclination to shock the bourgeoisie has drawn attention away from the skilled painter and original colourist that he was.)
George Koltanowski, International Master of Chess, and Honorary Grand Master, was giving chess exhibitions in Guatemala and Havana, Cuba when the Nazis invaded Belgium. His family in Antwerp, including his mother and his brother, Harry, perished in the Holocaust. The U.S. Consul in Cuba offered him a U.S. visa. George could play chess while blindfolded – and win. He had, he said, a “phonographic memory”, and remembered, once told, what was in each and every square on the chessboard. He made his living at chess, both by playing in exhibits and tournaments all over the world, also by promoting tournaments and chess clubs himself, lecturing, and writing. His column in the San Francisco Chronicle ran for 56 years. In 1986 he was inducted into the U.S. Chess Hall of Fame.
The game itself is another character in this blend of personalities. Chess is comprised of so many exquisitely fascinating features: its age, its forms, and the hypnotic involvement it seems to provoke (all right – call it addictive). Chess clubs were popping up everywhere in that day, some even founded by Duchamp and Koltanowski. Every city they happened to visit needed a venue where they could find partners, although Koltanowski was known to have played against a machine – even an elephant (Ed. note: I din’t know elephants could play chess. Who won the game, Simone?)
Duchamp became obsessed with the game, all but giving up his vocation. He created several sets of chess pieces, which sold successfully . (Although from a well-heeled family, he needed to scrounge for a living like everyone else in Greenwich Village.)
Chess pieces are objets d’art in their own right, but one can also appreciate the artistry that goes into the design of a pipe. A smoker’s pleasure comes from the shape and material – the heft if you like, of the pipe, as much as from the tobacco a smoker uses.
The specific pipe that is the star of the book is a rather chunky, boxy, artifact. It must have been one that Duchamp particularly liked because the author describes the giving of it to George as a gesture of regard, meant to mark the former’s appreciation of their friendship.
If this book were a book club choice, there would be terrific areas for discussion. Every aspect, the times they played chess together, other encounters and journal entries on the part of these two men and their friends, give such nuanced glimpses of character and personality. Chess is – remember, a game of thinking and strategy, although smoking was often a complement to chess in the past: Smoking while studying the board, smoking while visualizing moves, smoking, thinking, imagining, and finally just smoking.
Meanwhile, life, including two world wars, was whipping around the two main protagaonists in the book. Celia has a previous book (2002) entitled “Surrealism and the Sacred: Power, Eros, and the Occult in Modern Art”. That information is important to bear in mind because of the mystic quality the author perceives between people and objects and time, in other words, in existence.
Another Winnipegger, Irwin Lipnowski, has an essay towards the end of this book. Irwin, as we know, is a chess champion in his own right. Here, he speculates on the future of chess cafés in an era subsumed by technology.
Something else interesting about chess: As the Parshas on the last couple of Shabbats were about the naming of Beersheva, I decided to look up that Israeli city on line. Here’s what I came upon, from an article written in October, 2009: “With eight Chess Grand Masters calling Beersheva home, the city has more International Grand Masters per capita than any other city in the world.” Hmm!
“Duchamp’s Pipe, A Chess Romance” was launched via Zoom on November 19th, to an international audience. Celia spoke about her experiences writing the book with Ann McCoy, an artist and writer herself, and their conversation is now on YouTube – a worthwhile watch.
“Duchamp’s Pipe: A Chess Romance”
By Celia Rabinovitch
Published by Pengin Random House, 2020
256 pages
Features
Are Niche and Unconventional Relationships Monopolizing the Dating World?
The question assumes a battle being waged and lost. It assumes that something fringe has crept into the center and pushed everything else aside. But the dating world has never operated as a single system with uniform rules. People have always sorted themselves according to preference, circumstance, and opportunity. What has changed is the visibility of that sorting and the tools available to execute it.
Online dating generated $10.28 billion globally in 2024. By 2033, projections put that figure at $19.33 billion. A market of that size does not serve one type of person or one type of relationship. It serves demand, and demand has always been fragmented. The apps and platforms we see now simply make that fragmentation visible in ways that provoke commentary.
Relationship Preferences
Niche dating platforms now account for nearly 30 percent of the online dating market, and projections suggest they could hold 42 percent of market share by 2028. This growth reflects how people are sorting themselves into categories that fit their actual lives.
Some want a sugar relationship, others seek partners within specific religious or cultural groups, and still others look for connections based on hobbies or lifestyle choices. The old model of casting a wide net has given way to something more targeted.
A YouGov poll found 55 percent of Americans prefer complete monogamy, while 34 percent describe their ideal relationship as something other than monogamous. About 21 percent of unmarried Americans have tried consensual non-monogamy at some point. These numbers do not suggest a takeover. They suggest a population with varied preferences now has platforms that accommodate those preferences openly rather than forcing everyone into the same structure.
The Numbers Tell a Different Story
Polyamory and consensual non-monogamy receive substantial attention in media coverage and on social platforms. The actual practice rate sits between 4% and 5% of the American population. That figure has remained relatively stable even as public awareness has increased. Being aware of something and participating in it are separate behaviors.
A 2020 YouGov poll reported that 43% of millennials describe their ideal relationship as non-monogamous. Ideals and actions do not always align. People answer surveys about what sounds appealing in theory. They then make decisions based on their specific circumstances, available partners, and emotional capacity. The gap between stated preference and lived reality is substantial.
Where Young People Are Looking
Gen Z accounts for more than 50% of Hinge users. According to a 2025 survey by The Knot, over 50% of engaged couples met through dating apps. These platforms have become primary infrastructure for forming relationships. They are not replacing traditional dating; they are the context in which traditional dating now occurs.
Younger users encounter more relationship styles on these platforms because the platforms allow for it. Someone seeking a conventional monogamous partnership will still find that option readily available. The presence of other options does not eliminate this possibility. It adds to the menu.
Monopoly Implies Exclusion
The framing of the original question suggests that niche relationships might be crowding out mainstream ones. Monopoly means one entity controls a market to the exclusion of competitors. Nothing in the current data supports that characterization.
Mainstream dating apps serve millions of users seeking conventional relationships. These apps have added features to accommodate other preferences, but their core user base remains people looking for monogamous partnerships. The addition of new categories does not subtract from existing ones. Someone filtering for a specific religion or hobby does not prevent another person from using the same platform without those filters.
What Actually Changed
Two things happened. First, apps built segmentation into their business models because segmentation increases user satisfaction. People find what they want faster when they can specify their preferences. Second, social acceptance expanded for certain relationship types that previously operated in private or faced stigma.
Neither of these developments amounts to a monopoly. They amount to market differentiation and cultural acknowledgment. A person seeking a sugar arrangement and a person seeking marriage can both use apps built for their respective purposes. They are not competing for the same resources.
The Perception Problem
Media coverage tends toward novelty. A story about millions of people using apps to find conventional relationships does not generate engagement. A story about unconventional relationship types generates clicks, comments, and shares. This creates a perception gap between how often something is discussed and how often it actually occurs.
The 4% to 5% practicing polyamory receive disproportionate coverage relative to the 55% who prefer complete monogamy. The coverage is not wrong, but it creates an impression of prevalence that exceeds reality.
Where This Leaves Us
Niche relationships are not monopolizing dating. They are becoming more visible and more accommodated by platforms that benefit from serving specific needs. The majority of people seeking relationships still want conventional arrangements, and they still find them through the same channels.
The dating world is larger than it was before. It contains more explicit options. It allows people to state preferences that once required inference or luck. None of this constitutes a takeover. It constitutes an expansion. The space for one type of relationship did not shrink to make room for another. The total space grew.
Features
Matthew Lazar doing his part to help keep Israelis safe in a time of war
By MYRON LOVE It is well known – or at least it should be – that while Israel puts a high value of protecting the lives of its citizens, the Jewish state’s Islamic enemies celebrate death. The single most glaring difference between the opposing sides can be seen in the differing approach to building bomb shelters to protect their populations.
Whereas Hamas and Hezbollah have invested untold billions of dollars over the past 20 years in building underground tunnels to protect their fighters while leaving their “civilian” populations exposed to Israeli bombs, not only has Israel built a highly sophisticated anti-missile system but also the leadership has invested heavily in making sure that most Israelis have access to bomb shelters – wherever they are – in war time.
While Israel’s bomb shelter program is comprehensive, there are still gaps – gaps which Dr. Matthew Lazar is doing his bit to help reduce.
The Winnipeg born-and raised pediatrician -who is most likely best known to readers as a former mohel – is the president of Project Life Initiatives – the Canadian branch of Israel-based Operation Lifeshield whose mission is to provide bomb shelters for threatened Israeli communities.
Lazar actually got in on the ground floor – so to speak. It was a cousin of his, Rabbi Shmuel Bowman, Operation Lifeshield’s executive director, who – in 2006 – founded the organization.
“Shmuel was one of a small group of American olim and Israelis who were visiting the Galilee during the second Lebanon war in 2006 and found themselves under rocket attack – along with thousands of others – with no place to go,” recounts Lazar, who has two daughters living in Israel. “They decided to take action. I was one of the people Shmuel approached to become an Operation Lifeshield volunteer.
Since the founding of Lifeshield, Lazar reports, over 1,000 shelters have been deployed in Israel. The number of new shelter orders since October 7, 2023 is 149.
He further notes that while the largest share of Operation Lifeshield’s funding comes from American donors, there has been good support for the organization across Canada as well.
One of the major donors in Winnipeg is the Christian Zionist organization, Christian Friends of Israel (FOI) Canada which, in September, as part of its second annual “Stand With Israel Support” evening – presented Lazar and Operation Lifeshield with a cheque for $30,000 toward construction of a bomb shelter for the Yasmin kindergarten in the Binyamina Regional Council in Northern Israel.
Lazar reports that to date the total number of shelters donated by Friends of Israel Gospel Ministry (globally) is over 100.
Lazar notes that the head office for Project Life Initiatives is – not surprisingly – in Toronto. “We communicate by telephone, text and Zoom,” he says.
He observes that – as he is still a full time pediatrician – he isn’t able to visit Israel nearly as often as he would like to. He manages to go every couple of years and always makes a point of visiting some of Operation Lifeshield’s projects.
(He adds that his wife, Nola, gets to Israel two or three times a year – not only to visit family, but also in her role as president of Mercaz Canada – the Canadian Conservative movement’s Zionist arm.)
“This is something I have been able to do to help safeguard Israelis,” Lazar says of his work for Operation Lifeshield. “This is a wonderful thing we are doing. I am glad to be of help. ”
Features
Patterns of Erasure: Genocide in Nazi Europe and Canada
By LIRON FYNE When we think of the word genocide, our minds often jump to the Holocaust, the mass-scale, systemic government-led murder of six million Jews by Nazi Germany during the Second World War, whose unprecedented scale and methods led to the very term ‘genocide’ being coined. On January 27th, 2026, we will bow our heads for International Holocaust Remembrance Day, the 80th year of remembrance.
Less frequently do we connect genocidal intent to the campaign against Indigenous peoples in Canada; the forced displacement, cultural destruction, and systematic killing that sought to erase Indigenous peoples. The genocide conducted by the Nazis and the genocidal intent of the Canadian government, though each unique in scale, motive, and implementation, share many conceptual similarities. Both were driven by ideologies of racial superiority, executed through governmental precision, and justified by the perpetrators as a moral mission.
At their core rests the concept of dehumanization. In Nazi Germany, Jews were viewed as subhuman, contaminated, and a threat to the ‘Aryan’ race. In Canada, Indigenous peoples were represented as obstacles to ‘progress’ and seen as hurdles to a Christian, Eurocentric nation. These ideas, this dehumanization, turned human beings into problems to be solved. Adolf Hitler called it the ‘Jewish question,’ leading to an official policy in 1942 called the ‘Final Solution to the Jewish Question,’ whereas Canadian officials called it the ‘Indian problem.’ The language is similar, a belief that one group’s existence endangers the destiny of another. The methods of extermination differed in practice and outcome, but the language of intent resembles one another.
The Holocaust’s concentration camps and carefully engineered gas chambers were designed for efficient, industrial-scale killing, resulting in mass murder. The well-organized plan of systematic degradation, deadly riots, brutal camp conditions, and designated killing centres were only a few of the ways the Nazis worked to eliminate the Jews. The Canadian government’s weapons were policy, assimilation and abandonment. Such as the Indian Act, reserves, and residential schools, which were all meant to ‘kill the Indian in the child,’ cutting generations off from their languages, families, and cultures. Thousands of Indigenous children died in residential schools, buried in unmarked graves near schools that called themselves places of learning. Both systems were backed by either religion or ideology; Nazi ideology brought together racist eugenic policies and virulent antisemitism, while Canada’s genocidal intent was supported by Christian Protestantism claiming to save Indigenous souls by erasing their heritage.
The Holocaust was a six-year campaign of complete industrialized extermination, mass murder with a mechanized intent, on a scale that remains historically unique. The Truth and Reconciliation Commission describes Canada’s indigenous genocide as a cultural one that unfolded over centuries through assimilation and the destruction of indigenous languages and identities. The Holocaust ended with the liberation of the camps and a global recognition of the atrocities committed. However, the generational trauma and dehumanization of antisemitism carry on. For Indigenous peoples in Canada, the effects of the genocidal intent continue to this day, visible in displacement, poverty, and intergenerational trauma. While these histories differ in form and timeline, both are rooted in dehumanization and the belief that some lives are worth less than others.
A disturbing similarity lies in the aftermath: silence and denial. The Holocaust forced the world to confront the atrocity with the vow of ‘Never Again,’ which has now been unearthed and reformed as ‘Never Again is Now,’ after the October 7th, 2023, massacre by Hamas. The largest massacre of Jewish people since the Holocaust, and the denial of the atrocities committed on October 7th, highlight the same Holocaust denial we see rising around the world. In Canada, for decades, the genocidal intent was hidden behind narratives of kindness and social progress. Only in recent years, through survivor testimony for the Truth and Reconciliation Commission, and the discovery of unmarked graves, has the truth gained recognition. But acknowledgment without justice risks repeating the same patterns of erasure.
Comparing these atrocities committed is not about comparing pain or scale; it is about understanding the shared systems that enabled them. Both demonstrate how racism, superiority, and dehumanization can be used to justify the destruction of human beings. Remembering is not enough in Canada. True remembrance demands accountability, land restitution, reparations, and education that confronts Canada’s ongoing colonial legacy. When we say ‘Never Again is Now’, we hold collective action to combat antisemitism in all forms. The same applies to Truth & Reconciliation; it must be more than a slogan; we must apply action to Truth & ReconciliACTION.
Liron Fyne is a 12th-grade student at Gray Academy of Jewish Education in Winnipeg. They are currently a Kenneth Leventhal High School Intern at StandWithUs Canada, a non-profit education organization that combats antisemitism.