Features
Want to know about a Muslim Arab state that’s been “occupied” by another Muslim Arab state? Read about Western Sahara
Contributed by DOMINIC MARTIN Did you know that a mere four hour flight from London lies a self-proclaimed Arab state chafing under a decades-long occupation? And that their haughty overlords, motivated in part by dubious historical claims to the land, partly by naked territorial aggrandizement, annually encourages thousands of its settlers to move in and tilt the demographic balance in its favour? And all this with the tacit support of its Western allies, and in blatant violation of numerous UN resolutions? Meanwhile the indigenous inhabitants of this land are left to eke out a threadbare existence in the arid scraps left to them, whilst many more languish in refugee camps in neighbouring states. And yet, undaunted, this oppressed people fight on, standing proudly under their red, green, white and black flag. Their occupiers, in a move equal parts desperation and exasperation, have resorted to constructing an enormous barrier across the entirety of the territory, de facto annexing the choicest areas to the ‘motherland’.
I talk of course of Western Sahara, or the Sahrawi Arab Democratic Republic if you prefer (Morocco, which has occupied the bulk of this former Spanish colony in north-west Africa since 1975, prefers the term ‘Southern Provinces’). Never heard of it? You’re not alone. Despite lying just 60 miles east of the Canary Islands, this Britain-sized slab of rock and desert occupies a position in the average Westerner’s imagination somewhere between East Timor and Ambazonia. There are no weekly protests in support of the oppressed Sahrawi people, no calls to boycott Moroccan goods, no ICC court case against Morocco, and no ceaseless stream of hand-wringing pity pieces for the Sahrawis in the left-leaning media.
Why not? Injustice anywhere is a threat to justice everywhere, right? Those on the progressive left endlessly tell us that their support for the Palestinian cause is due solely for their compassion for an oppressed people – ‘you don’t have to be Muslim/Arab to support Palestine, just human’, as the phrase de jour goes. Yet Western Sahara? Crickets. This is perplexing – after all, it has all the right ingredients; if anything, it offers a far more clear-cut case than Palestine, given that the Polisario Front (Western Sahara’s answer to the PLO) has refrained from terrorist attacks on civilians and focuses its armed struggle solely against Moroccan military targets, and therefore doesn’t require the kind of awkward moral hedging demanded by supporters of the Palestinians.
And yet Western Sahara is comprehensively ignored. Its flag emoji has failed to take its place next to the EU, Ukraine and trans flags in the Twitter and Instagram bios of the right-on set. Could it be that this intra-Arab dispute between two Muslim peoples who look the same and speak the same language simply lacks the gravitas and high-stakes excitement of the Arab-Israeli imbroglio? That this dispute over a remote desert fastness, whose main exports are fish and a bit of phosphate, is simply not sexy enough? (Even Lonely Planet, usually a-gush with fawning admiration for the most dangerous and dusty ‘up and coming’ developing world destinations, calls it “featureless, arid, inhospitable and uninviting.”) Is it possible that despite the evident wrongs committed against the long-suffering Sahrawi people, that the slacktivist set simply don’t care? It certainly seems that way, which would suggest to this author at least that their support for Palestine represents for the most part less a genuine outpouring of righteous fury against injustice, than a performative display of allegiance to ‘the current thing’. Having long since grown bored of the grim trench warfare in Ukraine, this is now the sole foreign policy issue on which our progressive panjandrums absolutely insist that one must take a stand. The only other similar dispute which even comes close is the moribund ‘Free Tibet’ movement, which has long since fizzled out as its supporters realised the futility of protesting the regime in Beijing.
We are often told that the world doesn’t care about Palestine, that “Palestinian blood is very cheap” as former Scottish First Minister Humza Yousaf put it. Yet the complete opposite is in fact the case. No other foreign policy issue attracts as much international attention as the Israeli-Palestinian conflict, and no other ‘national liberation’ struggle attracts as much foreign support as that of the Palestinians. Would a major flare up of fighting in Western Sahara be capable of swinging a British by-election, as happened recently in Rochdale? Hardly.
So, that’s the progressives. Meanwhile the vociferous rage of their erstwhile allies in the Islamic ‘ummah’ is perhaps at first glance more understandable, their religious sensibilities understandably inflamed at seeing Muslims dying by the score, and at the hands of the infidel no less. Yet even here we see a similar double standard at play. Where has been the outrage at other violent oppression committed against Muslims, such as China’s brutal suppression of the Uighurs, Burma’s genocidal attacks against the Rohingya, or the Alawite Assad regime’s brutal bloodbath in Syria? To say nothing of the tens of thousands of deaths caused by intra-Muslim civil wars in Yemen, Sudan or Iraq? It’s hard not to notice that Muslims generally ignore those issues and reserve especial ire for Israel and Israel alone. Ad for Western Sahara – it doesn’t even get a look in. It would seem that Laayoune, Dakhla or Boujdour simply lack the heady religious allure of Jerusalem, Jenin or Jericho. It would seem that some Muslim lives are worth more than others.
At some point the brutal fighting in Gaza will come to an end. The rent-a-protestors will find a new trend to get excited about. It is quite likely that we will see yet another international push to reanimate the interminable Arab-Israeli ‘peace process’. Forget potential nuclear war in Korea or Kashmir, or the slow-motion implosion of Myanmar – the entire weight of the world’s efforts and attention will once again be bought to bear on the great, grand cause of creating a corrupt, authoritarian (if not outright Islamist) Palestinian statelet in the Middle East. And when that happens, spare a thought if you will for the Sahrawis, as they waste away in their desert shantytowns. After all, no one else will.
Features
New autobiography by Holocaust survivor Hedy Bohm – who went on to testify in trials of two Nazi war criminals
Book Review by Julie Kirsh, Former Sun Media News Research Director
My parents were Hungarian Jewish Holocaust survivors who arrived in Toronto in 1951 without family or friends. In the late 50s my mother met Hedy Bohm outside of our downtown apartment and quickly connected with her. Both women had suffered the loss of all family in the Shoah. Over the years our families’ custom became sharing our dining table with the Bohm family for the Jewish high holidays. The tradition continues today with the second generation.
Hedy was born in 1928 in the city of Oradea in Romania. She was a pampered only child, adored by her father and very much attached to her mother. Although Hedy was an adolescent, she was kept from hearing about the rising anti-semitism around her in her hometown. She was protected and sheltered like any child. Memoirs from other adolescents like Elie Wiesel, aged 15 in Auschwitz, Samuel Pisar, liberated at 16, and Rabbi Israel Meir Lau, who was found in Buchenwald by American soldiers at age 8, made me wonder about the resilience and strength of children who survived like Hedy.
Hedy was only 16 years old when she walked through the gates of hell, Auschwitz-Birkenau. Hedy’s poignant retelling of this pivotal moment in her young life was the sudden separation from her father and moments later from her mother. Somehow Hedy’s mother got ahead of her upon their arrival at Auschwitz. Hedy called out to her. Her mother turned and they looked at each other. A Nazi guard prevented Hedy from joining her mother. Hedy has always been tormented by this moment of separation. Did her mother know that she was walking to her death?
Hedy writes that she was focused on survival in the camps. She concentrated on eating whatever food was given and keeping clean by washing daily in icy, cold water before the roll call. When she contracted diarrhea, she remembered her mother’s homemade remedy of gnawing on charred wood. Her naivete and innocence were overcome with a strong inner determination to stay alive so that she could see her mother again.
Hedy recounts the terrible hunger that everyone endured. One day, spotting some carrots in a warehouse, Hedy was appointed by her aunt to run and grab what she could. Luckily she evaded the armed guard who would have shot her on the spot.
On April 14, 1945, Hedy’s day of liberation, she learned the terrible fate of her mother. The return home for the survivors was a further tragedy when they realized the loss of family and community.
In her memoir, Hedy describes meeting Imre, an older boy from her town whom she eventually married. Their flight from Romania to Budapest to Pier 21 in Halifax to Toronto is documented in harrowing detail.
Hedy recounts how in Toronto no one wanted to know the stories of the survivors. This was a world before Eichmann’s trial in Israel in 1961 and the TV series, The Holocaust, in 1978. The floodgates for information from the survivors opened late in their lives.
In Toronto, after many failed enterprises, Imre and Hedy stumbled onto the shoe selling business. In 1959, they leased a small shoe store close to Honest Ed’s in downtown Toronto. Surprisingly, the business according to Hedy, became very profitable. Many years later, after Imre’s sudden death due to a heart attack, Hedy continued to manage their shoe business while taking care of her daughter, Vicky and son, Ronnie.
In 1996, Hedy was introduced to Rabbi Jordan Pearlson. Their love match made Hedy feel that she had been given a wonderful gift, late in life, which she welcomed.
Jordan died in 2008. Hedy endured and carried on with yoga and tai chi both as a teacher and devoted practitioner.
A new purpose in life opened up for Hedy when she was invited to be a speaker for the Holocaust Education Centre (now the Toronto Holocaust Museum). She spoke to mostly non-Jewish students whom she visited at their schools outside of Toronto.
Visiting Auschwitz with the March of the Living for the first time in 2010, Hedy faced her fears about returning to the place that held the horrors. She was fortunate to meet Jordana Lebowitz, a student from Toronto who developed a multimedia presentation called ShadowLight. Hedy’s contribution to teaching others about the Holocaust by sharing her experience, is immeasurable.
In 2014, Hedy was asked to be a witness at the trial of Oskar Groning , “the accountant of Auschwitz”, in Germany. In 2016, she appeared as a witness for the trial of the Nazi guard, Reinhold Hanning. He was sentenced to a mere five years in prison and Groning died before he could start his jail sentence. In having the courage to participate in these war criminal trials, Hedy spoke for her parents and all the innocents who could not speak for themselves.
Hedy’s talks to students always include an admonishment to be kind, to trust in themselves and work for the greater good. She rose above her own fears of sharing her story by speaking publicly.
Hedy’s story of survival and perseverance will remain a beacon to future generations, ensuring that hope and good will endure even in the worst of times.
Reflection
by Hedy Bohm
Published in 2026 by The Azrieli Foundation
To order a copy of the book go to https://memoirs.azrielifoundation.org/titles/reflection/
Features
Optimizing mobile wagering convenience with bassbet casino
The rise of mobile technology has transformed the way people engage with betting platforms. In this digital era, bassbet has emerged as a frontrunner in optimizing mobile experiences for casino enthusiasts. This article explores how bassbet casino is enhancing mobile wagering convenience.
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The responsive design philosophy adopted by the platform ensures that every element of the platform scales perfectly across different screen sizes and device types. Whether users are accessing the casino through smartphones or tablets, the interface automatically adjusts to provide optimal viewing and interaction. This technological sophistication extends to touch-optimized controls, swipe gestures, and quick-loading graphics that minimize data consumption while maximizing visual appeal. The platform also incorporates intelligent caching mechanisms that remember user preferences and frequently accessed games, creating a personalized mobile environment that becomes more intuitive with each visit.
Security and reliability in mobile wagering
Security is a top priority for bassbet casino, especially when it comes to mobile wagering. The platform employs advanced security measures to protect user data and ensure safe transactions. This commitment to security builds trust among users, making it a reliable choice for mobile betting.
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By staying at the forefront of mobile technology, the platform remains a leader in the online betting industry. Its commitment to optimizing mobile wagering convenience sets it apart from competitors, making it a preferred choice for casino enthusiasts worldwide.
Features
Why People in Israel Can Get Emotionally Attached to AI—and How to Keep It Healthy
Let’s start with the uncomfortable truth that’s also kind of relieving: getting emotionally attached to a Joi.com AI isn’t “weird.” It’s human. Our brains are attachment machines. Give us a voice that feels warm, consistent, and attentive—especially one that shows up on demand—and our nervous system goes, “Oh. Safety. Connection.” Even if the rational part of you knows it’s software, the emotional part responds to the experience.
Now, if we’re talking about Jewish people in Israel specifically, it’s worth saying this carefully: there isn’t one “Jewish Israeli psychology.” People differ wildly by age, religiosity, community, language, politics, relationship status, and life history. But there are some real-life conditions common in Israel—high tech adoption, a fast-paced social environment, chronic background stress for many, and strong cultural emphasis on connection—that can make AI companionship feel especially appealing for some individuals. Not because of religion or ethnicity as a trait, but because of context and pressure.
So if you’ve noticed yourself—or someone you know—getting attached to an AI companion, the goal isn’t to panic or label it as unhealthy by default. The goal is to understand why it feels good and make sure it stays supportive rather than consuming.
Why attachment happens so fast (the psychology in plain language)
Attachment isn’t just about romance. It’s about regulation. When you feel seen, your body calms down. When you feel ignored, your body gets edgy. AI companions can offer something that’s rare in real life: consistent responsiveness. No scheduling. No misunderstandings (most of the time). No “I’m too tired to talk.” Just a steady stream of attention.
From an attachment perspective, that steadiness can act like a soft emotional “hug.” For someone with anxious attachment, it can feel like relief: finally, a connection that doesn’t disappear. For someone with avoidant tendencies, it can feel safe because it’s intimacy without the risk of being overwhelmed by a real person’s needs. For someone simply lonely or stressed, it can feel like a quiet exhale.
And unlike human relationships, AI won’t judge your worst timing. You can message at 2:00 a.m., when your thoughts are loud and the apartment is silent, and you’ll still get an answer that sounds caring. That alone is powerful.
Why it can feel especially relevant in Israel (for some people)
Israel is a small country with a big emotional load for many people—again, not universally, but often enough that it shapes daily life. A lot of people live with a background hum of stress, whether it’s personal, economic, or tied to the broader environment. When life feels intense, the appeal of a stable, gentle interaction grows. Not because you’re fragile—because you’re tired.
Add a few more very normal realities:
High tech comfort is cultural. Israel has a strong tech culture. People are used to tools that solve problems quickly. If you’re already comfortable with digital solutions, trying an AI companion doesn’t feel like a strange leap.
Time is tight. Between work, family responsibilities, reserve duty for some, long commutes, or simply the pace of urban life, many people don’t have the energy for long, messy social processes. AI can feel like connection without the logistics.
Social circles can be both close and complicated. Israeli society can be community-oriented, which is beautiful—until it’s also intense. In tight-knit circles, dating and relationships sometimes come with social pressure, opinions, and “everyone knows everyone.” A private AI chat can feel like a relief: no gossip, no explanations, no performance.
Language and identity complexity. Many Jewish Israelis move between languages and cultures (Hebrew, Russian, English, French, Amharic, Arabic for some). AI chat can become a low-stakes space to express yourself in the language you feel most “you” in—without feeling judged for accent, vocabulary, or code-switching.
None of this means “Israelis are more likely” in any absolute sense. It means there are situational reasons why AI companionship can feel particularly soothing or convenient for some people living there.
The good side: when AI attachment is healthy
Emotional attachment isn’t automatically a problem. Sometimes it’s simply a sign that something is working: you feel supported. You feel calmer. You’re expressing yourself more. You’re practicing communication instead of shutting down. You’re less likely to make impulsive choices from loneliness.
Healthy use often looks like:
You feel better after chatting, not worse.
You can still enjoy your real life—friends, work, hobbies, family.
You don’t hide it in shame; you just treat it like a tool or pastime.
You use the AI to practice skills you bring into real relationships: clarity, boundaries, confidence, emotional regulation.
In that version, AI companionship is closer to journaling with feedback, or a comforting ritual—like a cup of tea at the end of the day, not a replacement for dinner.
Where it can slip into unhealthy territory (quietly)
The danger isn’t “having feelings.” The danger is outsourcing your emotional world to something that will never truly share responsibility.
Warning signs usually look like:
You cancel plans with humans because the AI feels easier.
You feel anxious when you’re not chatting, like you’re missing something.
You start needing the AI to reassure you constantly.
Your standards for human relationships collapse (“Humans are too complicated, AI is enough”).
You feel a “crash” after chatting—more lonely, more restless, more disconnected.
The biggest red flag is when the AI becomes your only reliable source of comfort. That’s not because AI is evil. It’s because any single source of emotional regulation—human or non-human—can become a dependency.
How to keep it healthy (without killing the fun)
Here’s the approach that works best: don’t ban it, contain it.
Give it a role.
Decide what the AI is for in your life: playful flirting, stress relief, practicing communication, roleplay, bedtime decompression. A defined role prevents the relationship from becoming vague and all-consuming.
Set a “time container.”
Not as punishment—just as hygiene. For example: 20 minutes at night, or during commute time, or only on certain days. Ending while you still feel good is the secret. Don’t chat until you feel hollow.
Keep one human anchor active.
A friend you text, a weekly family dinner, a class, a gym routine, a community event—something that keeps your real social muscles moving. In Israel, community can be a huge protective factor when it’s supportive. Use it.
Use consent and boundary language even with AI.
It sounds odd, but it trains your brain in healthy dynamics:
“Slow down. Keep it playful, not intense.”
“No jealousy talk. I don’t like that vibe.”
“Tonight I want comfort, not advice.”
If you can do that with an AI, you’ll be better at doing it with humans.
Watch the “replacement” impulse.
If you catch yourself thinking, “I don’t need anyone else,” pause and ask: is that empowerment—or is it avoidance? Sometimes it’s a protective story your brain tells when it’s tired of disappointment.
Check in with your body after.
Not your thoughts—your body. Calm? Lighter? More grounded? Good sign. Agitated? Empty? Restless? Time to adjust.
And if you’re noticing that AI use is feeding anxiety, sleep problems, isolation, or obsessive thinking, it may help to talk to a mental health professional—especially someone who understands attachment patterns. That’s not a dramatic step. It’s basic self-care.
People in Israel—Jewish Israelis included—can get attached to AI for the same reason people everywhere do: it offers consistent attention in an inconsistent world. Add the local realities of stress, pace, and social complexity, and it can feel even more comforting for some individuals. The healthiest path isn’t to judge yourself for it. It’s to use it intentionally, keep your human life active, and treat the AI as a supportive tool—not the center of your emotional universe.