Features
“Proof of Life” – New book about Syrian conflict tells spellbinding story of one man’s search for a young American who went missing in 2014
Review by BERNIE BELLAN The war in Syria which began in 2011 following upon earlier upheavals in the Arab world that were ignited by what became known as the Arab Spring has, by and large, vanished from the headlines of the world’s newspapers.
Once Russia intervened on the side of Bashar Al Assad in 2015, along with Iran and its Hezbollah acolytes, the tide was turned in favour of Assad. It is true that American troops, along with their various allies in Syria, were instrumental in ridding Syria of ISIS, but there were many more factions fighting the Assad regime than ISIS.
The complex world of what really amounted to inter-tribal warfare in Syria resulted in some of the most atrocious acts imaginable committed by all sides in the conflict, although when it came to the use of military hardware to massacre entire populations, Assad’s forces set new levels of barbarity in terms of the degree to which they were willing to gas, bomb, and murder innocent civilians throughout the conflict.
Within this nightmarish world, however, there were many individuals who not only did not suffer at all during the conflict – they actually thrived. Some were members of different militias who capitalized on capturing Western journalists and humanitarian workers in Syria, holding them for huge ransoms when they could.
We in the West were witness to the horrendous brutality that ISIS was capable of when it came to dealing with those captured Westerners – including their beheadings on a regular basis, but other groups were also willing to engage in equally savage treatment of innocent Westerners. In the cases of those other groups, however, the goal by and large was to trade Westerners for money.
Often captured journalists or humanitarian workers would be traded back and forth among groups. There were different reasons for the shuffling around of prisoners. For one, it made it almost impossible for anyone wanting to retrieve those prisoners to keep track of them. Secondly, at different times different groups placed different values on certain prisoners, depending on where they came from and with whom those groups were in a position to negotiate.
Into this hellish world stepped Daniel Levin, a Swiss-born Jew now living in the United States whose expertise is in negotiating with some of the world’s most unsavory characters. Levin is a lawyer by training and his legal negotiation skills were put to good use when he began working “with a European foundation and select individuals in Syria” in what became a project known as “Project Bistar”.
The purpose of Project Bistar, Levin explains in an incredibly fascinating new book (that is yet to be released for sale to the public) titled “Proof of Life”, was to mediate between the warring sides in the Syrian conflict, “in the hope of working quietly behind the scenes toward a negotiated settlement and, at a second stage, identifying young, next-generation individuals of the Alawite, Sunni, Druze, and Christian communities with leadership potential.”
Levin explains that, until 2015 when the Russians intervened on his side, Assad appeared amenable to a negotiated settlement, especially when rebel forces were inflicting terrible damage on his own forces.
With that as background information, in 2014 Levin found himself thrust into a situation totally unexpectedly in which his negotiating skills were put to a supreme test.
As a press release that was sent to me in January described it, “Daniel Levin was at his office one day when he got a call from an acquaintance with an urgent, cryptic request to meet in Paris. A young man had gone missing in Syria. No government, embassy, or intelligence agency would help. Could he? So begins a suspenseful, shocking, and at times brutal true story of one man’s search to find a missing person in Syria over eighteen tense days.”
Thus begins “Proof of Life: The Undercover Search for a Missing Person in Syria, where Arms, Drugs, and People Are for Sale“.
This lengthy preamble to my review of the book was necessary to provide some context for what the book is all about. Since the story that Levin tells – and the events which he describes are all true – although he has changed the names of most of the characters in order to protect the identities of individuals whose lives might be in danger, even years after the events which he describes.
Reading “Proof of Life” is like reading any well-written, fast paced thriller – except in this case, knowing that what you are reading really did happen will often leave you feeling physically ill when you realize the depths to which humans are capable of sinking to the present day. And I’m not just talking about the depravities of various armed groups around the world, many of which are Islamic it must be said (whether in the Middle East, Africa, the Philippines or any other of a number of areas in which offshoots of Al Qaeda or ISIS still hold sway).
Some of the most notorious characters in “Proof of Life” are not at all involved in actual fighting; instead they are the parasites who see opportunities in conflict situations to make vast sums of money supplying such commodities as drugs and women to the fighters.
It was within this dangerous and completely shadowy world that Levin found himself when he was asked to help obtain information about a young American by the name of Paul Blocher who had somehow entered into Syria sometime in 2014 – and disappeared.
As Levin describes it, he was contacted by an old friend who asked him for a favour, which was to use his various and very useful contacts throughout the region to do what he could to find out what happened to Blocher.
What follow sin the book is a complex series of encounters with some fascinating characters, most of whom are Arabs of varying nationalities, in locations including Ankara, Beirut, Washington, Amman, and Dubai, as Levin pursues a trail replete with scattered bits of information that bring him ever closer to the one character who he is certain can reveal what actually happened to Paul Blocher.
Throughout reading this book I couldn’t help thinking that Levin, who doesn’t at all hide his Jewish identity, was quite fearless in his willingness to seek out individuals whose reputations would leave just about anyone else terrified to even go anywhere near them, let alone try and arrange to meet them.
Given that he had been tasked with an assignment that very few individuals in the world would be capable of performing, as you read the very careful preparations he continually put in place prior to his meeting any of these dangerous individuals, although Levin doesn’t describe to any extent how he developed his unique expertise in negotiation and subterfuge, you can only marvel at the thinking he displayed at all times in planning his course of action.
At a certain point in the book though, the name of a drug known as “captagon” began to take on a prominent role in the story. I had to digress from reading “Proof of Life” to acquaint myself with just what Captagon is.
Captagon is a powerful amphetamine that is most popular in the Middle East, where it is both the recreational drug of choice in such countries as Saudi Arabia and the drug that was used by all sides during the Syrian conflict that, in the words of a BBC correspondent describing how Captagon is used in Syria,“gives people a euphoric feeling that they can take on the world and are relatively indomitable. [It] suppresses appetite and gives you a very long burst of energy, something like 18 to 24 hours.”
“Amphetamine use by fighters is commonplace, but I wondered if the specific properties of Captagon made it the perfect war drug.
“ ‘That depends on what your values are in the war,’ “ according to Max Kravits, a researcher who has spent years studying the use of Captagon in the Syrian conflict.
“ It is incredibly deteriorating and debilitating and it makes fighters take risks they otherwise wouldn’t take. But if your goal is simply to take said hill regardless of the human cost, it certainly seems to be doing the job.’ “
As Levin pursued his quest to find out what happened to Paul Blocher, he was led ever closer to the one man who, it is had become apparent from a variety of sources, would be able to tell Levin what happened to Blocher.
That man’s name was “Anas” and if you ever wanted to conjure up a more insidious villain you would be hard put to find anyone more absolutely evil than Anas. When Levin finally saw Anas for the first time – and he made sure that he was carefully hidden so that Anas did not see him, he was blown away by Anas’s physical appearance: A massive six foot five, so muscular that he said Anas’s wrist was as big as Levin’s thigh. (It turns out that Anas was a steroid junkie, which both explained his enormous physique and the almost constant bouts of rage to which he was prone.)
And, although you can’t help but fear for Levin as he entered into the proverbial lion’s den, knowing that this is a true account, the overriding question as he describes his eventual face to face encounter with Anas, was how was he going to pry information out of someone who, it turns out, was actually capable of killing his own child to exact revenge on a wife who dared to leave him.
“Proof of Life” was just recently published (in 2021, as a matter of fact) and the copy I was sent was a review copy. But, as I was reading this incredibly fascinating book (and I know I use that phrase all too often in describing books that I love), I kept thinking to myself: All right, we know that Israel is engaged in an ongoing war of sorts with Iran in Syria, as Iran uses Syria as its base for arming Hezbollah, and that threatens to turn into a major all–out war with Hezbollah, but what of the actual conflict in Syria itself between Assad and all those factions that were fighting his regime? Has it all quieted down or are we just not hearing about it any more?
Here’s the answer, as Daniel Levin writes in his postscript to “Proof of Life” (and again, it was just written in 2021):
“These days, conventional wisdom holds that the conflict in Syria has been decided. The war is over. Bashar al-Assad and his regime won with the help of Iran, Russia, and Hezbollah; the opposition, the Kurds, and ISIS were defeated. Sure, some nasty things did happen, but it’s time to move on and rebuild the country.
“Turns out, conventional wisdom is not particularly wise. This war is not over. The killings have not stopped. The chemical gassings, the cluster bombs, the executions, the torture, the human trafficking the annihilation of entire villages – they all continue. For millions of trapped Syrians, the nightmare never ends. A small group of privileged men connected to the regime through family or business have amassed unimaginable fortunes as they control the war economy, trading everything – food, medicine, fuel, heating, oil, drugs, weapons, prisoners, young girls – and looting the destroyed cities for scrap metal, copper, steel, and anything of value. Like in all war, the only ones left are a few extremely rich individuals and many extremely poor people. Everyone in between has been wiped out. Yes, the war economy is alive and well, and this war will last as long as that remains the case.”
The insights that Levin offers throughout this book – and what I just quoted is but one example of the level of knowledge that he brings forth about of what is really going on in Syria – may differ from commonly accepted wisdom about what has happened in Syria of late. Yet, Levin’s profound understanding of the Middle East left me with only one conclusion about the Arab world: It is a cruel jungle, often surrounded by a façade of material wealth that only disguises the fact that it is thoroughly tribal in nature – and an extremely dangerous world in which to set foot.
Lucky for the Israelis who are now establishing connections throughout much of the region – they know what they’re getting into. They’ve been operating in what is probably the most dangerous neighbourhood in the world for a very long time. I’m sure that Israel has a lot of Daniel Levins around who know how to negotiate their way through the metaphorical landmines into which Israel is now stepping.
“Proof of Life” is set to be released to the public in May 2021.
Features
A People and a Pulse: Jewish Voices in Jazz and Modern Music
By MARTIN ZEILIG Jazz history is usually told through its most iconic names — Armstrong, Ellington, Parker, Davis — yet running alongside that familiar story is another, often under‑acknowledged one: the deep and enduring contribution of Jewish musicians, bandleaders, composers, and cultural intermediaries.
From the moment jazz emerged at the turn of the 20th century, Jews were not simply observers but active shapers of the music and the industry around it. Their influence — artistic, entrepreneurial, and cultural — has been both significant and, in many respects, disproportionately large. Jews and Jazz (171 pg. $18.75 US) a self‑published work by Laurence Seeff, brings this parallel narrative into sharp, affectionate focus.
Seeff is an ideal guide.
Born in London in 1951, he built a career that moved from statistics to energy policy in Paris, from financial markets at Bloomberg to corporate training in the City of London, all while writing poetry, songs, and humorous verse. Today he lives in Israel, where he continues to write, perform, learn Ivrit, and enjoy life with his large family. Through all these chapters runs a constant passion for jazz — a passion sparked more than fifty‑five years ago when he first heard Terry Lightfoot’s Jazzmen in a Bournemouth pub.
His writing blends clarity, humour, and genuine love for the music and the people who made it.
The musicians he profiles often came from immigrant families who brought with them the musical DNA of Eastern Europe — the cadences of synagogue chant, the urgency of klezmer, the cultural instinct for learning and artistic expression. When these sensibilities met the African American genius of early jazz, the result was a remarkable creative fusion.
Some figures, like Chico Marx, are better known for comedy than musicianship, yet Seeff reminds us that Chico was a serious pianist whose jazz‑inflected playing appeared in every Marx Brothers film and whose orchestra launched young talents like Mel Tormé. Others — Abe Lyman, Lew Stone, and Oscar Rabin — shaped the dance‑band era on both sides of the Atlantic.
Canadian readers will be pleased to find Morris “Moe” Koffman included as well: the Toronto‑born flautist and saxophonist whose “Swinging Shepherd Blues” became an international hit and whose long career at the CBC helped define Canadian jazz.
Seeff also highlights artists whose connection to jazz is more tangential but culturally revealing. Barbra Streisand, for example — a classmate and choir‑mate of Neil Diamond at Erasmus Hall High School — was never a natural jazz singer, yet her versatility allowed her to step into the idiom when she chose.
She opened for Miles Davis at the Village Vanguard in 1961 and, nearly half a century later, returned to the same club to promote Love Is the Answer, her collaboration with jazz pianist Diana Krall. Her contribution to jazz may be limited, but her stature as one of the greatest singers of all time is unquestioned.
Neil Diamond, too, appears in these pages.
Though not a jazz artist, he starred — with gusto, if not great acting finesse — in the 1980 remake of The Jazz Singer, 53 years after Al Jolson’s original. The film was not a success, nor was it truly a jazz picture, but its title and its star’s Jewish identity make it part of the cultural tapestry Seeff explores.
Diamond and Streisand recorded together only once, in 1978, on “You Don’t Bring Me Flowers,” a reminder of the long‑standing artistic ties between them.
Mel Tormé, by contrast, was deeply rooted in jazz. Nicknamed “The Velvet Fog,” he was a prodigy who sang professionally at age four, wrote his first hit at sixteen, drummed for Chico Marx, and recorded with Benny Goodman and Artie Shaw. Ethel Waters once said he was “the only white man who sings with the soul of a black man.” His story exemplifies the porous, collaborative nature of jazz.
Seeff also includes non‑Jewish figures whose lives intersected meaningfully with Jewish culture. Frank Sinatra — perhaps the greatest crooner of them all — was a steadfast supporter of Jewish causes, from protesting during the Holocaust to raising funds for Israel Bonds and the Hebrew University. His multiple visits to Israel, including a major concert in Jerusalem in 1975, underscore the depth of his connection.
Danny Kaye earns his place through his close work with Louis Armstrong, his pitch‑perfect scat singing, and his starring role in The Five Pennies, the biopic of jazz cornetist Red Nichols. Though not a jazz musician per se, his performances radiated a genuine feel for the music.
A later generation is represented by Harry Connick Jr., whose Jewish mother and New Orleans upbringing placed him at the crossroads of cultures. A prodigy who played publicly at age five, he went on to become one of the most successful jazz‑influenced vocalists of his era, with ten number‑one jazz albums.
Even Bob Dylan appears in Seeff’s mosaic — another reminder that Jewish creativity has touched every corner of modern music, sometimes directly through jazz, sometimes through the broader cultural currents that surround it.
Taken together, the concise portraits in Jews and Jazz form a lively, engaging mosaic — a celebration of creativity, resilience, and cross‑cultural exchange. They show how Jewish musicians helped carry jazz from vaudeville and dance halls into swing, bebop, cool jazz, pop, rock, and film music.
They remind us that jazz, at its heart, is a meeting place: a space where people of different backgrounds listen to one another, learn from one another, and create something larger than themselves.
For further information, contact the author at the following email address: laurenceseeff@yahoo.co.uk
Features
Jews in Strange Places
By DAVID TOPPER The Jewish contribution to 20th century popular music is well known. From Jerome Kern through to Stephen Sondheim, Jews played major roles as both composers and lyricists in the so-called Great American Songbook. (An exception is Cole Porter.) It continued in Musical Theatre throughout the rest of the century.
One very small piece of this story involves what Time magazine in the December 1999 issue called “the tune of the century.” First recorded sixty years before that, it is the powerful and haunting tune called “Strange Fruit,” which is about the lynching of black people in the southern USA. First sung by Billie Holiday in 1939, it became her signature tune.
So, why do I bring this up? Because there is a multi-layered Jewish connection to this song that is worth recalling, which may not be known to many readers.
Let’s start with the lyrics to “Strange Fruit,” which are the essence of this powerful piece:
Southern trees bear strange fruit,Blood on the leaves and blood at the root,Black bodies swinging in the southern breeze,Strange fruit hanging from the poplar trees.Pastoral scene of the gallant south,The bulging eyes and the twisted mouth,Scent of magnolias, sweet and fresh,Then the sudden smell of burning flesh.Here is fruit for the crows to pluck,For the rain to gather, for the wind to suck,For the sun to rot, for the trees to drop,Here is a strange and bitter crop.
Before becoming lyrics in a song, this poem stood alone as a potent statement about the lynchings still taking place throughout the American South at the time. The strong metaphorical imagery never explicitly mentions the lynching, which adds to the poetic power of this poem. Standing alone, I believe it’s an important protest verse from the 20th century.
Searching it on the internet, you may find the author listed as Lewis Allan. But that’s not his real name. “Lewis Allen” is the often-used pen name of Abel Meeropol, a Jewish High School teacher from the Bronx in New York. He and his wife, Anne (nee Shaffer), had two stillborn children with those names – a fact that adds a poignant element to this story.
The origin of the poem for Abel was a photograph he had seen of a lynching of black men in the South. I have seen such images, possibly even the one Abel saw: for example, a sepia photograph of two black men hanging from a long tree limb, and a large crowd of white people below (men, women and even children!), most seeming dressed in their Sunday best (some men with straw hats) looking up and gawking at the sight, some with smiles on their faces – as if attending a festive spectacle. Like Abel, I felt repelled by the picture: it turned my stomach. This communal display of horrific cruelty gave me a glimpse into Abel’s mind, and I understood how it compelled him to write about it. He thus wrote the poem, and it was published in a teacher’s magazine in 1937.
Being a songwriter too, in 1938 Abel added a melody and played it in a New York club he often attended. But here’s where this story’s documentation gets contradictory, depending upon who is recalling the events. The club owner knew Billie Holiday, and he showed the song to her. What her initial response was, we cannot know for sure. But we do know that in a relatively short time, she added it to her repertoire. It eventually became her signature tune. She initially sang it in public, but because of its popularity among her fans, there was pressure to record it too.
There were initial rejections from recording companies because of the controversial content. But Commodore Records took a chance and pressed the first recording in April 1939. This was the same year the movie “Gone with the Wind” came out; it was steeped in racial stereotyping. It was also sixteen years before Rosa Parks refused to give up her seat on a bus in Montgomery, Alabama.
As a record, the song obviously reached a large audience. Since the content was about racism, the song was seen as politically radical; not surprisingly, many radio stations banned it from the airwaves.
Furthermore, it’s also not surprising that Abel, a schoolteacher, was called to appear before a committee of New York lawmakers who were looking for communists in the schools. Possibly they were surprised to find that the poem and the song were written by a white man – and a Jew to boot. In particular, they wanted to know if he was paid by the Communist Party to write this song. He was not. And, in the end, they let him go. But shortly thereafter he quit his teaching job.
This took place in 1941 and was a precursor to the continued American obsession with communism into the 1950s, under Senator Joe McCarthy.
Indeed, that episode had an impact on Abel and Anne too. In 1953 Julius and Ethel Rosenberg were convicted of giving information about nuclear science to the Soviet Union, and they were the first married couple to be executed in the electric chair. They left two sons, Michael (age 10) and Robert (age 6). Apparently, immediate family members were reticent to get involved with the boys, possibly afraid of being accused of sympathizing with communism.
Enter Abel and Anne. Without a moment’s hesitation they stepped in, taking and raising the boys. As Michael and Robert Meeropol they eventually went on to become college professors – and naturally were active in social issues. Anne died in 1973. Abel died in 1986 in a Jewish nursing home in Massachusetts, after a slow decline into dementia. Long before that, Billie Holiday died in 1959, ravaged by the drug addition that took her life at forty-four years of age.
See why I called this a multi-layered Jewish story that’s worth telling?
To hear Billie Holiday singing “Strange Fruit” click here: Strange Fruit
Features
Is This the End of Jewish Life in Western Countries?
By HENRY SREBRNIK “Globalize the Intifada” has been the chant echoing through streets since October 7th, 2023. It was never a metaphor, and we now see the gruesome results across the western world, from Australia to Canada: the rise of groups of large, active networks of Islamist and anti-Zionist organizations.
Jews in the West are discovering that the nations they defended, enriched, and profoundly shaped have become increasingly inhospitable. After the Holocaust, explicit Jew-hatred became unfashionable in polite society, but the impulse never disappeared. The workaround was simple: separate Zionism from Judaism in name, then recycle every old anti-Jewish trope and pin it on “the Zionists.”
We have seen the full legitimization of genocidal anti-Zionism and its enthusiastic adoption by large segments of the public. The protests themselves, as they began immediately on October 7th, were celebrations of the Hamas massacres. The encampments, the building occupations, the harassment campaigns against Jewish students, the open calls for intifada, the attacks on Jews and Jewish places have become our new norm. History shows us that antisemitism does not respond to reason, incentive or the honest appeals of the Jewish community.
Outside the United States, there is no Western political establishment with either the will or the capability to address this problem, let alone reverse its growth. I’m sorry to say this, but the future of Western Europe, Canada, Australia, and New Zealand is likely to be increasingly Jew-free.
Today, police stand and watch mobs chant for Israel’s destruction, call for the genocide of its people, harass visibly Jewish citizens, and drive antisemitic intimidation deep into urban life. They now believe their job is to enforce the law only if it does not risk upsetting violent constituencies. This makes Jews expendable, because defending them risks confrontation. This was very clear in the Bondi Beach massacre.
Jews are again donning caps instead of kippot, dressing generically with no cultural markers, and avoiding even a tote bag with Hebrew on it. A corrosive creep toward informal segregation in retail and service sectors is occurring, as Jewish customers report being refused service. A mezuzah hanging from a rideshare mirror leads to cancellations. When Jews express frustration, they are accused of exaggeration or attempting to suppress criticism of Israel. Jewish fear is not treated as a real problem.
“Jews Are Being Sent Back into Hiding,” the title of a Dec. 15 article in the New York Free Press by David Wolpe and Deborah Lipstadt, asserts that the attacks on Jews, including physical assaults, social media campaigns and, most tragically, the recent murders in Australia, are part of a purposive campaign designed to make Jews think twice about gathering with other Jews, entering a synagogue, going to kosher restaurants, putting a mezuzah on the doorpost of their apartments or dorm rooms, or wearing a Jewish star around their necks.
“We know of no one who would consider giving a niece, nephew, grandchild, or young friend a Jewish star without first asking permission of their parents,” they write. The unspoken, and sometimes spoken, question is: “Might wearing a star endanger your child’s well-being?”
Recently, a prominent American rabbi was entering a Target store in Chicago with her grandson, whom she had picked up from his Jewish day school. As they walked into the store the 10-year-old reached up and automatically took off his kippah and put it in his pocket. Seeing his grandmother’s quizzical look, he explained: “Mommy wants me to do that.”
Borrowing a phrase from another form of bigotry, they contend that Jews are going “back into the closet.” No public celebration of Hanukkah took place in 2025 without a significant police presence. Some people chose to stay home.
Lipstadt and Wolpe know whereof they speak. They are respectively a professor of history and Holocaust studies who served as the Biden administration’s ambassador tasked with combating antisemitism, the other a rabbi who travels to Jewish communities throughout the world, and who served on Harvard’s antisemitism task force in the aftermath of the October 7, 2023 pogrom.
What the world has seen over the past two years is a continual, often systematic attempt to terrorize Jews. When political leaders fail to condemn rather than merely “discourage” chants of “globalize the intifada,” we are seeding the ground for massacres like the Hannukah one in Sydney.
If each Jewish holiday will now be seen by antisemites as an opportunity for terror, then the prognosis for diaspora Jewry is bleak. There will be fewer public events, more alarms, more bag checks at doors; there will have to be more security and more police. Unless things change, Jewish life in the diaspora will become more sealed off from the larger society.
Why has this failure come about? Confronting antisemitism, stopping the mobs, challenging the activists, and disciplining antisemitic bureaucrats all carry electoral risk for politicians; Jews are demographically irrelevant, especially compared with Muslim voters, with the U.S. being the only partial exception.
There are those who suggest Jews stop donating funds to educational and other institutions that have turned against us. At this point, I doubt very much that withdrawing dollars will have an impact. For every dollar withdrawn, there will be 100 from Qatar and other sources in its place.
Throughout history, the way a society treats its Jews predicts its future with unerring accuracy. If Jews leave, it will be because a civilization that will not defend its Jews will also defend next to nothing and may itself not survive.
Henry Srebrnik is a professor of political science at the University of Prince Edward Island