Features
The very talented Matas brothers
By GERRY POSNER With all of the families in Winnipeg that have produced remarkable children in a variety of ways, surely one family that would rank right up at the top would be the Matas family. In this particular case, I refer to the three sons of Harry and Esther Matas. (The other Matas groups have also achieved much, but I am limited in space to cover all of them). The three sons of Dr. & Mrs. Matas – David, Manny and Robert have all reached some rather lofty levels in their respective fields and in fact, still continue to do so even to this day.
I suppose you would have to be asleep not to be aware of David Matas. It seems that singlehandedly he has taken on the cause of defending human rights around the world and has been a force in the pursuit of justice against former Nazis. His work is truly overwhelming in its depth and scope. In fact, there really is not enough paper to cover all of his accomplishments. Let’s start with the fact that in David Matas, you have a Winnipeg-born graduate from the University of Manitoba with a BA, a Master of Arts from Princeton, a Bachelor of Arts (Jurisprudence ) from the University of Oxford, and later a Bachelor of Civil Law. He is also a Barrister of the Middle Temple United Kingdom and, of course, a member of the Manitoba Bar. That was but the beginning for Matas. Matas served as a law clerk to the Chief Justice of Canada (a rather exceptional assignment ), became a special assistant to the Solicitor General of Canada and from there has continued on a path to what might be called achieving justice. He spent some years teaching at McGill as well at the University of Manitoba.
But it has been Matas’ work in human rights, his significant involvement in attacking the organ harvesting in China and his work for B’nai Brith in seeking justice for the victims of the Holocaust that has occupied David Matas over more than 30 years. The organizations that Matas has served in his human rights work are numerous and yet all, vital. His reach is extensive in terms of this work wherever there are abuses he uncovers.
In 2006, Matas along with former Winnipegger David Kilgour released the well known Kilgour-Matas report detailing the over 40,000 transplants of organs that had been harvested from members of the Falun Gong in China. In fact, so impressive was their work that both Kilgour and Matas were nominated in 2010 for a Nobel Peace Prize. I am hard pressed to come up with other Winnipeggers who have reached such an illustrious status. Moreover, he has been legal counsel to B’nai Brith for years, has brought to the attention of the Canadian Government and later prosecuted former Nazis living in Canada. For all of his contributions in so many areas to Canada, he was made a member of the Order of Canada. What I suggest stands out about David Matas is that with all that he has done, it has been done not for fame, not for money, and not for power, but just for the sake of bettering the world.
David went into law, but his brother Manuel went into medicine. Manny received his M.D. from the University of Manitoba and later a diploma in Psychiatry from McGill University. He became a clinical psychiatrist whose career spanned 42 years prior to his retirement. For most of his career, he worked in university teaching hospitals in Toronto and Winnipeg. He also worked for the Scarborough Board of Education. He was Medical Director of Adult Outpatient Psychiatry at the St. Boniface General Hospital for many years, as well as acting head of the Department of Psychiatry at the same hospital for several years. His subspecialty was ADHD. Manny was Associate Professor in the Department of Psychiatry in the Faculty of Medicine at the University of Manitoba. He published many articles in peer-reviewed psychiatric journals and was a frequent presenter at national psychiatric conferences. After working at the St. Boniface Hospital for 20 years, he went into private practice with an office in the Medical Arts Building.
And, not to be forgotten, try this out” His book, “The Borders of Normal: A Clinical Psychiatrist De- Stigmatizes Paranormal Phenomena” was a #1 Amazon Best Seller in two categories: Parapsychology and Unexplained Mysteries. It was also a Whistler Independent Book Awards Finalist. This book, which received rave reviews, delves into many different aspects of the paranormal including dreams that come true, telepathy, ESP, visions, premonitions and near death experiences. Matas drew on his experience as a psychiatrist to examine the paranormal phenomena which, he claims, are in fact normal aspects of being human. Aside from all of that, Manny is a photographer, portrait artist and public speaker, father and grandfather.
Try growing up as the third brother with all of that around you. Robert Matas did just that and chartered his own course. Following receipt of an Honours degree from the University of Manitoba in Philosophy and a year spent at the Hebrew University in Jerusalem, Robert spent some eight years with the now defunct Winnipeg Tribune, both as a city hall reporter and later a provincial affairs reporter.
From 1980 through 2012, Matas became very well known for his work with the Globe and Mail in Toronto from 1980-88 and later in Vancouver from 1988-2012. Believe it or not, he had more than 5, 000 bylined articles in that paper over his career. During his time with the Globe, he served as the BC Bureau Chief, Western Canadian Desk Editor, National Correspondent, columnist, investigative reporter, feature writer and political reporter. Matas also provided commentary for radio stations in both Canada and the US. He also contributed to a book about government surveillance. In short, Matas was a serious journalist who covered local, provincial and national issues. Since retiring from the Globe in 2012, Robert has involved himself as a commissioner on the Vancouver City Planning Commission, also as a member of the City of Vancouver Independent Election Task Force. He has even co-edited a 50-page booklet on UBC’s 100 -year relationship with China. That might be something the Trudeau government might want to look at these days.
There they were in the 1950s – three Jewish boys growing up on Waterloo Street, just south of Corydon. Harry and Esther Matas may have had a glimmer of the future that lay ahead for their sons, but I believe they would be more than amazed at the heights the trio has achieved. The nachas is well deserved and, although Harry and Esther are not around to see this success, those of us that have any connection to any of the Matas brothers or even for those that do not, we can surely share the joy.
And, in fact, if you were to read the Matas family history which you can find online by Googling “Matas Family Winnipeg”, you would find a lengthy story about the extended Matas family, including grandparents Simon and Anna Matas and Max and Rose Steiman.
Their grandsons have done them proud. Best of all, the boys are very connected to one another and feel part of a large family network that includes children, grandchildren, nieces, nephews and now great -nieces and great-nephews, along with many close cousins.
Features
“Lessons from the Holocaust for Today”
By HENRY SREBRNIK On April 12, I spoke at our annual Yom Hashoah memorial ceremony in Charlottetown. The last time I did so was in April 1976, in Montreal. It was, for Canadian Jews, a completely different time. Montreal was still the first city of Canadian Jewry, with Toronto a distant second. Israel seemed a secure country, having won a hard-fought victory three years earlier in the Yom Kippur War.
There were clouds gathering, true – after all the UN General Assembly had passed the “Zionism is a form of racism” the previous December, and a powerful Communist bloc led by the Soviet Union was still a formidable enemy.
Today, Jewish life has become far more precarious. Two things are essential for an anti-democratic political movement to succeed: ideological justification by academics and intellectuals, and control of the streets by violent mobs. Since Oct. 7, 2023, when Hamas invaded Israel, we have seen both.
At McGill University in Montreal, a March 21 referendum by the Law Students’ Association (LSA) supported amending the group’s constitution to boycott Israeli academic bodies, though it was deemed illegitimate by the university’s president. Similar actions are taking place across Canada. Indeed, at Vanier College, a Montreal CEGEP, it abruptly cancelled its Holocaust commemoration on March 25 because it didn’t think it could keep guests and the college community safe.
Unfortunately, we know a terrible precedent for this union of the intellectuals and the mob. Nazi ideology, too, was not formulated by street thugs. Historian Max Weinreich published his book Hitler’s Professors in 1946, noting that German scholarship provided the ideas and techniques that led to and justified unparalleled slaughter. All too many Nazi war criminals were holders of PhDs.
As historian Niall Ferguson reminds us, in an article published in the New York Free Press of Dec. 11, 2023, “Anyone who has a naive belief in the power of higher education to instill morality has not studied the history of German universities in the Third Reich.” The “final solution of the Jewish question” began, he has written, with words — “to be precise, it began as lectures and monographs and scholarly articles.”
The American writer Vivian Gornick, reviewing a book, “Turning a Blind Eye, A memoir of daily accommodation to fascism,” by the German historian Joachim Fest, about Hitler’s Germany in the 1930s (before the Holocaust), quotes this passage:
“Everyone sees that life for the Jews is gradually shutting down. Take their neighbor and good friend, Dr. Meyer: one day he can no longer subscribe to newspapers and magazines; another, he has to hand in his bicycle and typewriter; another, he can no longer keep a pet or buy flowers. Then all the Jews simply start disappearing from the neighborhood.” The Nazi march to power literally begins with shutting Jews out of public life while using academia as the heavy hand of indoctrination.
Is this slowly happening to Jews in Canada today, as they are pushed out of or refused admittance to cultural events, colleges, universities, and graduate schools, academic university positions, publishing, music, theatre, and so on? In “Canada’s Polite Pogrom,” By Jesse Brown, Atlantic, March 24, 2026, he writes: “Is a national tolerance for zealotry purging Jews from public life?” Jewish life in Canada may have “forever changed,” he argues. “I can no longer take for granted that people like me are represented in Canada’s hospitals, schools, newsrooms, and legislatures.”
We may see the quiet withdrawal of Jews from Canadian society “without any glass or bones being broken,” simply because the evidence that they are no longer welcome has become overwhelming. Another writer calls it the social and academic “shtetelization” of Western Jewry.
We even face obstruction from the Canadian government. In just the last two years, eight explicitly Jewish non-profit charities, including the Jewish National Fund, have been stripped of their ability to collect tax-deductible donations by the Canada Revenue Agency — often amid pressure campaigns from anti-Israel activists. The delisting was also celebrated by the Professional Institute of the Public Service of Canada (PIPSC), the union representing CRA workers.
We now witness continuous large “pro-Palestinian” rallies through our cities, invasions of shopping malls and thoroughfares, including intimidating behaviour against Jewish passersby. 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.
And these events are not just “political protests.” At an al-Quds rally in Toronto March 14, protesters held signs that showed rats crawling out of a Star of David, depicting a Jewish man as a goblin-like creature emerging from a cave, and showing a Jewish man as a hook-nosed caricature.
Three Jewish synagogues in Toronto were hit with gunfire in one week in March. After every such incident, we hear that “antisemitism has no place in Canada.” But if that were true, synagogues would not require concrete barriers. Jewish schools would not need armed security. Community institutions would not conduct threat assessments before hosting events. Yet big city mayors like Toronto’s Olivia Chow don’t seem, to put it diplomatically, be losing much sleep over what’s going on in their cities.
The attacks on Jews, including physical assaults and social media campaigns, 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. In fact people have been attacked on the street for speaking Hebrew.
If each Jewish holiday will now be seen by antisemites as an opportunity for terror, then the prognosis for diaspora Jewry is bleak. Unless things change, Jewish life in the diaspora will become more sealed off from the larger society.
We may be returning to a time that we thought was long behind us. And we are less prepared for it than our forebearers were, because they were used to living in a semi-segregated world, and expected less from the larger society. As large swaths of the Jewish community are beginning to retreat inward, the greater long-term fear is the collapse of Jewish life here altogether.
Henry Srebrnik is a professor of political science at the University of Prince Edward Island.
Features
Streaming the Diaspora: Jewish Stories in the Digital Age
The digital era has transformed how cultural narratives are created, shared, and preserved. For Jewish communities around the world, streaming platforms have become powerful tools for storytelling — enabling voices from different countries, traditions, and generations to connect in ways that were once impossible. What used to rely on local gatherings, printed texts, or regional broadcasts is now accessible globally, instantly, and interactively.
Streaming has allowed Jewish stories to transcend geography. Whether it’s historical documentaries, modern dramas, or personal testimonies, audiences can now explore a wide spectrum of perspectives — from Ashkenazi and Sephardic traditions to contemporary Israeli culture and diaspora experiences in North America, Europe, and beyond. This shift reflects not only technological progress but also a deeper need for identity, continuity, and shared memory.
A New Era of Cultural Storytelling
Streaming platforms have opened doors for creators who might previously have struggled to find mainstream distribution. Independent filmmakers, historians, and content creators now have the ability to reach global audiences without relying on traditional gatekeepers.
This has led to:
- more diverse representation of Jewish identities
- storytelling that blends history with modern perspectives
- greater visibility for lesser-known traditions and communities
As media scholar Henry Jenkins noted,
“Digital culture allows stories to travel, evolve, and find new audiences beyond their original context.”
Jewish storytelling, rooted in centuries of oral and written tradition, naturally adapts to this model — evolving while maintaining its core themes of resilience, identity, and community.
The Role of Streaming in Preserving Memory
One of the most significant contributions of streaming platforms is the preservation of historical memory. Documentaries about the Holocaust, migration stories, and cultural archives are now widely accessible, allowing younger generations to engage with history in a more immediate and emotional way.
Streaming enables:
- access to survivor testimonies and historical footage
- educational content for global audiences
- preservation of languages like Yiddish and Ladino
This accessibility helps ensure that stories are not lost, but instead reinterpreted and shared across generations.
Bridging Generations Through Digital Media
Another important aspect of streaming is its ability to connect different age groups. Older generations may bring lived experiences, while younger viewers engage through modern formats such as series, podcasts, and short-form video content.
This creates a dynamic exchange:
- elders share traditions and personal histories
- creators reinterpret these stories for modern audiences
- viewers engage, discuss, and reshape narratives in digital spaces
The result is a living, evolving cultural dialogue rather than a static archive.
Entertainment, Identity, and Digital Habits
In today’s digital ecosystem, cultural content exists alongside many forms of online entertainment. Users often move fluidly between watching series, engaging with interactive platforms, and exploring different types of digital experiences.
For instance, while streaming culturally rich content, users may also explore entertainment platforms featuring zoome slots, where interactivity, design, and engagement play a central role. Although the purposes differ, both environments reflect how digital platforms are designed to capture attention, create immersion, and keep users engaged through evolving content.
This coexistence highlights a broader reality: modern digital life blends education, culture, and entertainment into a single, continuous experience.
Challenges of Representation in the Digital Space
While streaming has expanded opportunities, it also raises important questions about representation and authenticity. Not all stories are told equally, and some narratives may be simplified or commercialized for broader appeal.
Key challenges include:
- balancing authenticity with accessibility
- avoiding stereotypes or oversimplification
- ensuring diverse voices are included
Creators and platforms must navigate these issues carefully to maintain cultural integrity while reaching wider audiences.
The Globalization of Jewish Narratives
Streaming platforms have also contributed to the globalization of Jewish stories. A viewer in Canada can watch an Israeli drama, a French documentary, or an American series — all within the same platform. This interconnectedness allows for a richer understanding of how Jewish identity varies across regions while still sharing common roots.
This global reach encourages:
- cross-cultural dialogue
- broader empathy and understanding
- new interpretations of identity in a modern context
Streaming vs Traditional Media
| Aspect | Streaming Platforms | Traditional Media |
| Accessibility | Global, on-demand | Limited by region and schedule |
| Diversity of content | High | Often restricted |
| Viewer interaction | Possible (comments, sharing) | Minimal |
| Content longevity | Long-term availability | Time-limited broadcasts |
| Entry for creators | Lower barrier | High barrier |
This comparison shows why streaming has become such a powerful medium for cultural storytelling.
Final Thoughts
The digital age has reshaped how Jewish stories are told, preserved, and experienced. Streaming platforms have turned local narratives into global conversations, allowing voices from across the diaspora to connect in meaningful ways.
By combining accessibility, diversity, and interactivity, streaming has created a new space where tradition meets innovation. As audiences continue to explore these stories alongside other forms of digital engagement, the importance of thoughtful, authentic storytelling becomes even more significant.
In this evolving landscape, Jewish narratives are not just being preserved — they are being reimagined, shared, and lived in real time across the digital world.
Features
U.S. Senate candidate from Michigan calls Israeli government ‘evil’ like Hamas
Abdul El-Sayed, doubled down on his criticism of the Netanyahu government and defended campaigning with controversial streamer Hasan Piker
By Jacob Kornbluh (Posted April 19, 2026) “This story was originally published in the Forward Click here to get the Forward’s free email newsletters delivered to your inbox.”
FoAbdul El-Sayed, a U.S. Senate candidate from Michigan, said in an interview aired Sunday that the Israeli government is as “evil” as Hamas, sharpening his criticism of Israel in the closely-watched Democratic primary.
“Killing tens of thousands of people makes you pretty damn evil,” El-Sayed told CNN congressional reporter Manu Raja on the network’s Inside Politics program. “It’s not how evil is this one versus that one — Hamas: Evil, Israeli government: Evil. We can say both.”
El-Sayed, 41, is a physician and the son of Egyptian immigrants. He is seeking to channel the energy of the 2024 Uncommitted movement, which protested the Biden administration’s support for Israel in the war against Hamas in Gaza. He is also hoping to build on the surprise success of the New York City mayoral campaign of Zohran Mamdani in taking on the Democratic establishment.
He is locked in a dead heat with state Sen. Mallory McMorrow and Rep. Haley Stevens. The primary is set for Aug. 4.
Earlier this month, El-Sayed faced backlash for appearing alongside streamer Hasan Piker, who has been accused of antisemitic rhetoric — including saying that Hamas “is a thousand times better” than Israel. McMorrow, who is married to a Jewish man, and Stevens, who is closely aligned with AIPAC, have both criticized El-Sayed.
In the CNN interview, El-Sayed defended his decision to campaign with Piker, framing it as an effort to reach voters who feel alienated from traditional politics. “My understanding of America is, it’s a place where we have freedom of speech,” he said.
The Michigan Senate race is shaping up as one of the starkest tests of the Democratic coalition and how the party navigates policy towards Israel in Congress amid the wars in Gaza and Iran. The state is home to the largest concentration of Arab Americans in the United States.
Last week, 40 Senate Democrats voted to block $295 million for the transfer of bulldozers, used by the Israeli military to demolish homes in the West Bank and Gaza; 36 of them also supported a measure to block the sale of 1,000-pound bombs to the Jewish state. It shattered a previous high of 27 Democrats who backed a similar pair of resolutions of disapproval to block some weapons transfers last year.
Sen. Elissa Slotkin of Michigan, who is Jewish, was among those who voted for the measures. In remarks as they announced their votes, Democrats highlighted their opposition to the Israeli government’s policies in the occupied West Bank, the humanitarian situation in Gaza and the war with Iran.