Features
The Little Synagogue in Me: How one of the last surviving prairie synagogues found a home at Calgary’s Heritage Park
By IRENA KARSHENBAUM Looking back, I can’t believe it’s been 12 years since The Little Synagogue came to Calgary’s Heritage Park Historical Village, the largest living history museum in Canada. It feels like another life.
I remember lying in bed at night, dreaming about this project, how I was going to put a synagogue in Heritage Park. Everything seemed so far into the future.
Then all the things I was wanting to do, planning to do, needing to do, happened. All the nights, all the emails, all the meetings, all the phone calls, all the begging for money, all the running around are now a blur.
There is a false front, yellow, wooden synagogue with a white veranda at Heritage Park today, one of the last rural synagogues to survive on the prairies and have the distinction — and good fortune! — of being included in the permanent collection of any historic park in Canada. The first, and only one. To date.
The Montefiore Institute, as it was originally known, tells the story of early Canadian prairie settlement and that history includes Jews who fled the raging anti-Semitism of Russia and Romania, to the edge of the earth, to Alberta. They built their colony in 1910 in the Palliser Triangle, blanketing much of southeastern Alberta and southwestern Saskatchewan, where nothing was supposed to grow, and in the bitter cold and in the dry, scorching heat, they broke the land. The Jewish people were living on the Canadian prairies from the very beginning, beside the Danes, Italians, Ukrainians, Volga Germans and many others, the Montefiore Institute tells this story today.
The Montefiore Institute was built in 1916, abandoned by the mid 1920s, and moved to Hanna, about 130 kilometres west, around 1940. In time, it was plastered in green and white siding, the porch was covered to create a much-needed extra bedroom for the family’s numerous children, an addition was built in the back, and the cutout where the Magen David once looked out into the distant horizon disappeared under siding. Its transformation to an unassuming bungalow was complete. Its Jewish history was lost from memory. The family thought they were living in the most luxurious home they had ever lived in, a conversion from an old church.
Two generations later a motley crew of volunteers found the Montefiore Institute and, after discovering that thanks to the dryness of the climate, it was like new, and would be able to withstand a 230 kilometre trek on a truck from Hanna to Calgary.
Two years had passed since I emailed my proposal to Heritage Park, when we drove to Hanna early one June morning, in 2008, and watched a crew of young men remove the building from its foundation. They inserted giant, square wooden beams under the house and “rolled” them. The building ripped off the foundation and slowly slid on to the truck bed. Oh how those workmen’s bodies moved! None of them were big or stocky or bulky – what you’d think they’d have to be for such physically demanding labour. They moved like ballerinas. They were lean, the kind of lean that I have encountered in men who have lived difficult lives. How hard they worked! And when they were done, we gave them pies, bought at a Hanna bakery, as an expression of our gratitude. It felt shameful. They got paid, sure. But it still felt wrong. Like it wasn’t enough.
Hanna was left behind and for five long months there was that farm at Strathmore, 50 kilometres east of Calgary, where the synagogue underwent exterior restoration. The ugly siding was removed, and lovely, raw wood was revealed underneath, covered in nails as numerous as a child’s freckled face. The nails were yanked, the holes were filled and smoothed and the exterior was painted by the restoration crew that drove out to Strathmore and back to Calgary and back out there and back to Calgary, day after day.
Every time I would speak in public about the project, my voice would crack and a tear would betray me. What’s wrong with me? I’d ask. I’m not religious. This isn’t even my history, if you think it in simple terms. My family left Kharkov, the Soviet Union in 1978, travelled through Vienna and stayed in Rome before arriving in Calgary in 1979. Those homesteaders came from Russia and Romania in 1910. If you think of it as our collective Jewish history, then sure, this is my history. Maybe my soul knows something my head does not.
People thank me for loving history. It sounds simple. I’m not simple. This is more than loving history. I love ideas. Projects. A good story. Adventure. I love to create things. Work with people, that’s when you really get to know them. This is about that. It’s about creating beauty in the world, in one small place.
The Little Synagogue races along the highway one late November day in 2008. It has an escort of electrical crews. It slows down, the electrical crews raise the overhead wires and the building slowly passes underneath. Imagine a little yellow synagogue racing down the highway. Very cute. It comes to a stop on the corner of a farm on the outskirts of Calgary because it can’t travel through the city in the middle of the day. It will cause traffic jams. We go home and wait ‘till night. I’m scared that some kook might burn down our precious jewel. The time can’t pass quickly enough, but then it does and we move our kinder, don’t shlof we tell it, in the middle of the night. Television crews chase it. It’s quite the sight. It would make for a great musical. The name is easy, “Little Synagogue, The Musical!” With an exclamation point. Too bad I can’t write lyrics or music or act or carry a tune or tap dance. It might also make a nice Disney cartoon. Barbra Streisand can sing my parts.
The Little Synagogue arrives at Heritage Park at 4:00 o’clock in the morning. The Meshugenah Synagogue Chasers go to Denny’s for breakfast as there are no Heritage Park staff up that early to accept our gift. We warm up, fill our bellies with eggs and toast and return to the park where we are greeted by “Important People”. They graciously accept our gift. The Little Synagogue is driven into the park grounds and placed on its foundation.
Another long winter, the begging for money is endless, the interior is restored, the benches are made, the bimah is built, the mezuzahs are carved to look like they are worm-eaten. Very apropos for a rural synagogue. As all of this is happening, the grand opening celebration is being organized. There is no time to go grocery shopping, there is no time to trap the dust bunnies hopping all over my floors. There is hardly time to work to earn a living to pay my bills. There is no time for anything other than the grand opening, the synagogue, work, the grand opening, the synagogue, and what should I wear? And what shall I say in my speech at the opening?
We’ll get a thousand people at the opening, I tell my board and opening committee. They tell me I’m crazy. 600, 800 max. No, we’ll get 1,000, I argue with them.
The speech gets written and rewritten, over three months. The dress is bought. I’m lent a choker festoon necklace, a vintage looking handbag. I cave and buy a $400 hat. There are people all around working hard, doing this and that, and on the Thursday before the grand opening everything stops. I can hear the silence. I have nothing to do that weekend except show up at the grand opening celebration on Sunday, June 28, 2009. We eat burgers at a park the night before. The air has the sweet smell of flowers, the sun blushes its pretty face on us like from a scene out of Akira Kurosawa’s “Dreams.”
The day of the grand opening arrives. My mother dresses me as if I am a princess, lunch at Heritage Park, and the crowds start coming, and coming, 2,000 people appear, and more. Our most generous donors take turns carrying the Torah, regally crowned by a chuppah and the joyful people follow behind. They sing and clap and have tears in their eyes. Very Important People give speeches. My voice cracks, again, when I give my speech. My soul knows something my head does not.
The greatest joy in life, I think, comes from dreaming. Then doing.
Founding president of The Little Synagogue on the Prairie Project Society, Irena Karshenbaum will give a talk about this special project for the Jewish Heritage Centre of Western Canada on Sunday, May 30, 2021 at 2:00 pm CDT. Click here to register: https://www.jhcwc.org/programs/
Irena Karshenbaum writes in Calgary. She can be reached at irenakarshenbaum.com.
Features
Israel’s Arab Population Finds Itself in Dire Straits
By HENRY SREBRNIK There has been an epidemic of criminal violence and state neglect in the Arab community of Israel. At least 56 Arab citizens have died since the beginning of this year. Many blame the government for neglecting its Arab population and the police for failing to curb the violence. Arabs make up about a fifth of Israel’s population of 10 million people. But criminal killings within the community have accounted for the vast majority of Israeli homicides in recent years.
Last year, in fact, stands as the deadliest on record for Israel’s Arab community. According to a year-end report by the Center for the Advancement of Security in Arab Society (Ayalef), 252 Arab citizens were murdered in 2025, an increase of roughly 10 percent over the 230 victims recorded in 2024. The report, “Another Year of Eroding Governance and Escalating Crime and Violence in Arab Society: Trends and Data for 2025,” published in December, noted that the toll on women is particularly severe, with 23 Arab women killed, the highest number recorded to date.
Violence has expanded beyond internal criminal disputes, increasingly affecting public spaces and targeting authorities, relatives of assassination targets, and uninvolved bystanders. In mixed Arab-Jewish cities such as Acre, Jaffa, Lod, and Ramla, violence has acquired a political dimension, further eroding the fragile social fabric Israel has worked to sustain.
In the Negev, crime families operate large-scale weapons-smuggling networks, using inexpensive drones to move increasingly advanced arms, including rifles, medium machine guns, and even grenades, from across the borders in Egypt and Jordan. These weapons fuel not only local criminal feuds but also end up with terrorists in the West Bank and even Jerusalem.
Getting weapons across the border used to be dangerous and complex but is now relatively easy. Drones originally used to smuggle drugs over the borders with Egypt and Jordan have evolved into a cheap and effective tool for trafficking weapons in large quantities. The region has been turning into a major infiltration route and has intensified over the past two years, as security attention shifted toward Gaza and the West Bank.
The Negev is not merely a local challenge; it serves as a gateway for crime and terrorism across Israel, including in cities. The weapons flow into mixed Jewish-Arab cities and from there penetrate the West Bank, fueling both organized crime and terrorist activity and blurring the line between them.
The smuggling of weapons into Israel is no longer a marginal criminal phenomenon but an ongoing strategic threat that traces a clear trail: from porous borders with Egypt and Jordan, through drones and increasingly sophisticated smuggling methods, into the heart of criminal networks inside Israel, and in a growing number of cases into lethal terrorist operations. A deal that begins as a profit-driven criminal transaction often ends in a terrorist attack. Israeli police warn that a population flooded with illegal weapons will act unlawfully, the only question being against whom.
The scale of the threat is vast. According to law enforcement estimates, up to 160,000 weapons are smuggled into Israel each year, about 14,000 a month. Some sources estimate that about 100,000 illegal weapons are circulating in the Negev alone.
Israeli cities are feeling this. Acre, with a population of about 50,000, more than 15,000 of them Arab, has seen a rise in violent incidents, including gunfire directed at schools, car bombings, and nationalist attacks. In August 2025, a 16-year-old boy was shot on his way to school, triggering violent protests against the police.
Home to roughly 35,000 Arab residents and 20,000 Jewish residents, Jaffa has seen rising tensions and repeated incidents of violence between Arabs and Jews. In the most recent case, on January 1, 2026, Rabbi Netanel Abitan was attacked while walking along a street, and beaten.
In Lod, a city of roughly 75,000 residents, about half of them Arab, twelve murders were recorded in 2025, a historic high. The city has become a focal point for feuds between crime families. In June 2025, a multi-victim shooting on a central street left two young men dead and five others wounded, including a 12-year-old passerby. Yet the killing of the head of a crime family in 2024 remains unsolved to this day; witnesses present at the scene refused to testify.
The violence also spilled over to Jewish residents: Jewish bystanders were struck by gunfire, state officials were targeted, and cars were bombed near synagogues. Hundreds of Jewish families have left the city amid what the mayor has described as an “atmosphere of war.”
Phenomena that were once largely confined to the Arab sector and Arab towns are spilling into mixed cities and even into predominantly Jewish cities. When violence in mixed cities threatens to undermine overall stability, it becomes a national problem. In Lod and Jaffa, extortion of Jewish-owned businesses by Arab crime families has increased by 25 per cent, according to police data.
Ramla recorded 15 murders in 2025, underscoring the persistence of lethal violence in the city. Many victims have been caught up in cycles of revenge between clans, often beginning with disputes over “honour” and ending in gunfire. Arab residents describe the city as “cursed,” while Jewish residents speak openly about being afraid to leave their homes
Reluctance to report crimes to the authorities is a central factor exacerbating the problem. Fear of retaliation by families or criminal organizations deters victims and their relatives from coming forward, contributing to a clearance rate of less than 15 per cent of all murders. The Ayalef report notes that approximately 70 per cent of witnesses refused to cooperate with police investigations, citing doubts about the state’s ability to provide protection.
Violence in Arab society is not just an Arab sector problem; it poses a direct and serious threat to Israel’s national security. The impact is twofold: on the one hand, a rise in crime that affects the entire population; on the other, the spillover of weapons and criminal activity into terrorism, threatening both internal and regional stability. This phenomenon reached a peak in 2025, with implications that could lead to a third intifada triggered by either a nationalist or criminal incident.
The report suggests that along the Egyptian and Jordanian borders, Israel should adopt a technological and security-focused response: reinforcing border fences with sensors and cameras, conducting aerial patrols to counter drones, and expanding enforcement activity.
This should be accompanied by a reassessment of the rules of engagement along the border area, enabling effective interdiction of smuggling and legal protocols that allow for the arrest and imprisonment of offenders. The report concludes by emphasizing that rising violence in cities, compounded by weapons smuggling in the Negev, is eroding Israel’s internal stability.
Henry Srebrnik is a professor of political science at the University of Prince Edward Island.
Features
The Chapel on the CWRU Campus: A Memoir
By DAVID TOPPER In 1964, I moved to Cleveland, Ohio to attend graduate school at Case Institute of Technology. About a year later, I met a girl with whom I fell in love; she was attending Western Reserve University. At that time, they were two entirely separate schools. Nonetheless, they share a common north-south border.
Since Reserve was originally a Christian college, on that border between the two schools there is a Chapel on the Reserve (east) side, with a four-sided Tower. On the top of the Tower are three angels (north, east, & south) and a gargoyle (west); the latter therefore faces the Case side. Its mouth is a waterspout – and so, when it rains, the gargoyle spits on the Case side. The reason for this, I was told, is that the founder of Case, Leonard Case Jr., was an atheist.
In 1968, that girl, Sylvia, and I got married. In the same year the two schools united, forming what is today still Case Western Reserve University (CWRU). I assume the temporal proximity of these two events entails no causality. Nevertheless, I like the symbolism, since we also remain married (although Sylvia died almost 6 years ago).
Speaking of symbolism: it turns out that the story told to me is a myth. Actually, Mr. Case was a respected member of the Presbyterian Church. Moreover, the format of the Tower is borrowed from some churches in the United Kingdom – using the gargoyle facing west, toward the setting sun, to symbolize darkness, sin, or evil. It just so happens that Case Tech is there – a fluke. Just a fluke.
We left Cleveland in 1970, with our university degrees. Harking back to those days, only once during my six years in Cleveland, was I in that Chapel. It was the last day before we left the city – moving to Winnipeg, Canada – where I still live. However, it was not for a religious ceremony – no, not at all. Sylvia and I were in the Chapel to attend a poetry reading by the famed Beat poet, Allen Ginsberg.
My final memory of that Chapel is this. After the event, as we were walking out, I turned to Sylvia and said: “I’m quite sure that this is the first and only time in the entire long history of this solemn Chapel that those four walls heard the word ‘fuck’.” Smiling, she turned to me and said, “Amen.”
This story was first published in “Down in the Dirt Magazine,”
vol, 240, Mars and Cotton Candy Clouds.
Features
MyIQ: Supporting Lifelong Learning Through Accessible Online IQ Testing
Strong communities are built on education, curiosity, and meaningful conversation. Whether through schools, cultural institutions, or family discussions at the dinner table, intellectual growth has always played a central role in local life. Today, digital tools are expanding the ways individuals explore personal development — including the ability to assess cognitive skills online.
One such platform is MyIQ, an online service that allows users to take a structured IQ test and receive detailed results. As more people seek accessible educational resources, platforms like MyIQ are becoming part of broader conversations about learning, intelligence, and personal growth.
Why Cognitive Self-Assessment Matters in Local Communities
Education as a Community Value
Across many communities, education is viewed not simply as academic achievement, but as a lifelong commitment to learning. Parents encourage curiosity in their children. Students strive for academic excellence. Adults pursue professional growth or personal enrichment.
Cognitive assessment tools offer a structured way to reflect on skills such as:
- Logical reasoning
- Numerical understanding
- Pattern recognition
- Verbal analysis
These are foundational abilities that influence academic performance and everyday problem-solving.
Encouraging Constructive Dialogue
Online discussions about intelligence often spark meaningful reflection. When handled responsibly, IQ testing can serve as a starting point for conversations about:
- Study habits
- Educational opportunities
- Strengths and challenges
- The balance between genetics and environment
MyIQ fits into this dialogue by providing structured results and transparent explanations.
What Is MyIQ?
MyIQ is an online IQ testing platform designed to measure reasoning abilities across multiple cognitive domains. Unlike casual internet quizzes, MyIQ presents an organized testing experience followed by contextualized reporting.
A public Reddit discussion that references the platform can be viewed here: MyIQ
In this thread, users openly discuss their results and reflect on possible influences such as family background and personal development. The transparency of this conversation highlights organic engagement and reinforces the platform’s credibility.
How the MyIQ Test Is Structured
Multi-Domain Assessment
MyIQ evaluates intelligence across several structured areas:
Logical Reasoning
Assesses the ability to analyze information and draw conclusions.
Mathematical Reasoning
Measures comfort with numbers, sequences, and quantitative logic.
Pattern Recognition
Evaluates the ability to detect visual or numerical relationships.
Verbal Comprehension
Tests interpretation and understanding of written material.
This approach ensures that results are not based on a single narrow skill set but on a broader cognitive profile.
Clear and Contextualized Results
After completing the assessment, users receive:
- An overall IQ score
- Percentile ranking
- Explanation of score range
- Identification of stronger and weaker domains
For individuals unfamiliar with IQ metrics, percentile ranking offers helpful context. Instead of viewing a number in isolation, users can understand how their results compare statistically.
Such clarity supports responsible interpretation and reduces misunderstanding.
Comparing MyIQ to Informal IQ Quizzes
| Feature | MyIQ | Informal Online Quiz |
| Structured Categories | Yes | Often Random |
| Percentile Explanation | Included | Rare |
| Balanced Reporting | Yes | Minimal |
| Community Discussion | Active | Limited |
| Professional Presentation | Yes | Varies |
For readers interested in credible digital services, this structured approach stands out.
Responsible Use of IQ Testing
It is important to emphasize that IQ scores represent specific cognitive abilities measured under standardized conditions. They do not define:
- Character
- Work ethic
- Creativity
- Compassion
- Community involvement
Many successful individuals contribute meaningfully to their communities regardless of standardized test scores. MyIQ presents results as informational tools rather than labels, encouraging thoughtful reflection.
The Role of Community Feedback
Trust in digital services increasingly depends on transparent user experiences. The Reddit thread linked above demonstrates:
- Voluntary sharing of results
- Open questions about interpretation
- Constructive discussion about intelligence and background
- Honest reflection on expectations
Such dialogue aligns with community values that prioritize conversation and shared understanding.
When users openly analyze their experiences, it adds authenticity beyond promotional claims.
Who Might Benefit from MyIQ?
Students
Students preparing for academic milestones may find value in understanding their reasoning strengths.
Parents
Parents curious about cognitive development may use structured assessments as conversation starters about learning habits.
Professionals
Adults seeking self-improvement can use IQ testing as one of many personal development tools.
Lifelong Learners
Individuals who enjoy intellectual exploration may simply appreciate structured insight into how they process information.
Digital Tools and Modern Learning
Community life increasingly intersects with technology. From online education platforms to digital libraries, accessible learning resources are expanding opportunities.
MyIQ fits into this landscape by offering:
- Online accessibility
- Clear and structured format
- Immediate feedback
- Transparent reporting
This accessibility allows individuals to explore cognitive assessment privately and thoughtfully.
Intelligence: Genetics and Environment
The Reddit discussion highlights a common question: how much of intelligence is influenced by genetics versus environment?
While scientific research suggests both play roles, IQ testing should not be viewed as deterministic. Education quality, nutrition, mental stimulation, and life experiences all contribute to cognitive development.
MyIQ does not claim to define destiny. Instead, it offers a snapshot — a moment of measurement within a broader life journey.
Final Thoughts: MyIQ as a Tool for Reflection
Communities thrive when curiosity is encouraged and learning is valued. In this spirit, structured self-assessment tools can serve as part of a healthy intellectual culture.
MyIQ provides an organized, transparent, and discussion-supported approach to online IQ testing. With contextualized results and visible community dialogue, the platform demonstrates credibility and accessibility.
For readers interested in exploring their reasoning abilities — whether for academic, professional, or personal reasons — MyIQ offers a modern digital option aligned with the principles of education, reflection, and lifelong growth.
Used thoughtfully, it becomes not a label, but a conversation starter — one that supports curiosity, awareness, and continued learning within any engaged community.